iC_ 


^  PRINCETON,    N.    J.  if* 


Division . 

Section    . 

Shelf Number.. 


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IJU  ilbLi^CT. 


'V 


LETTERS 


ON 


THE  SACRAMENT 


OF  THE 


LORD'S  SUPPER. 


BY  samuel'^bayard,  Esa. 

.  ?  Jiding  Elder  in  the  Presbyterian  Congregation  at  Princetnti}. 

JVew  Jersey. 


PHILADELPHIA: 

PUBLISHED  BY  WILLIAM  W.  WOODWARD, 

No.  52,  South -West  Corner  of  Chesnut 
and  Second  Streets. 

1832.     ' 


XASTEB!?  DISTRICT  or  PE»rSSri.VANIA,  TO  WIT  . 
|********|      BE  IT  REMEMBERED,  That  on  the  Twenty  Third 
J  Seal.  I  day  of  November,  in  the  forty-seventh  year  of  the  In- 
»*M**++*I  dependence  of  the  United  States  of  America,  A.  1). 

1822,  William  W.  Woodward,  of  the  said  District,  hatli  deposited 

Jn  this  office  the  title  of  a  Book,  the  riglit  whereof  he  claims 

as  proprietor,  in  the  words  following,  to  wit : 

"  Letters  on  the  Sacrament  of  the  Lord's  Supper.  By  Samuel 
Bayard,  Esq.  A  Ruling  Eller  in  the  Presbyterian  Congregation 
at  Princeton,  New  Jersey." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States, 
entitled^  "  An  aci^for  the  encouragement  of  Learning,  by  secur- 
ing the  Copies  of  Maps,  Charts,  and  Books,  to  the  authors  and 
proprietors  of  such  Copies  during  the  times  therein  mentioned." 
— And  also  to  the  Act,  entitled  "  An  act  supplementary  to  an  act, 
entitled  "  An  act  for  the  encouragement  of  Learning,  by  secur- 
ing the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and 
proprietors  of  such  Copies  during  the  times  therein  mentioned," 
and  extending  the  bentfits  thereof  to  the  arts  of  designing,  en- 
graving, and  etching  historical  and  other  prints. 

D.  CALDWELL, 
Clerk  of  the  Eastern  Dhtrict  cf  Peiuiey'zanii*. 


COXTEXTS. 

LfcTTEii  I.  Obstacles  to  making  an  open  profession  of 
Christianity,  by  p  irticipating  of  the  Lord's  Supper — Scru- 

Pies  on  this  subject  ostensibly  not  groundless. — 'i  he  apostle 
iter's  sentiments  repeciing  some  passages  in  St.  Paul's 
Epi^;!les. — The  necessity  of  enquiry  and  illustration 

Le  rxER  II  The  solemnity  of  his  ordmance — held  in  the 
highest  reverence  by  the  great  body  of  professing  Christians. 
Its  imporixnce  in  tiie  estimation  of  primitive  believers.  Al- 
tho  igh  not  essential  to  salvation,  yet  great  guilt  may  be  in- 
curi  td  by  the  neglect  of  it,  under  special  circumstances. 
Archbishop  Newcombe's  opinion  on  moral  obligation. 

LhTTER  III.  Whether  the  will  of  God  in  regard  to  tliis 
ordinance  is  cleariy  announced.  The  hrst  institution  of  the 
Lord's  S'lpper  as  recorded  by  thi'ee  Evangelists,  and  the 
apostle  Paul.  This  ordinance  intended  to  be  a  perpetual 
memorial  of  our  Lord's  death.  This  doctrine  maintained  by 
almost  e\ery  denomination  of  Christi ms,  since  the  first  age 
of  the  Charch. 

Letter  IV.  The  origin  of  this  ordinance,  divine.  Our 
Lord's  injunction  resp^'Cting  it.  imperative.  Our  obligations 
to  obey  him  as  our  Creator, — Supreme  Legislator — Re- 
deemer— Preserver — and  as  our  final  Judge. 

Letter  V.  Other  grounds  of  obligation — the  infinite  love 
and  condescension  of  the  Saviour — our  own  happmess.— 
This  subject  illustrated  by  the  relations  of  social  life.  The 
opinion  of  Socrates  respecting  the  appearance  of  Virtue  in 
a  human  form.  Perfect  excellence  has  appeared  in  the  per- 
son of  Jesus  Christ — how  received — the  happiness  that  would 
result  from  obeying  all  his  commands  and  following  his  ex- 
am pi?. 

Letter  VI.  The  circumstances  in  which  thi?  ordinance 
was  instituted. — The  Savio-.ir's  charge — "Do  this  in  re- 
membrance of  me," — The  command  easy,  and  deserves  uni- 
versal obedience. 

Lettkr  VII.  Christians  in  the  first  age  of  the  Church 
observed  this  ordinance  with  delight.  A  picture  of  their 
mutual  attachment,  and  the  manner  in  which  they  cele- 
brated the  Lord's  Supper.  Their  conduct  worthy  of 
imitation. 

Letter  VIII.  Objections  to  receiving  this  ordinance- 
want  of  due  preparation — this  difficidty  removed. — Perfec- 
tion nnt  attainable  in  the  present  state  The  deceitfulness 
of  the  human  heart.  The  duty  of  making  an  open  profession 
of  our  faith.  The  consequence  of  denying  Jesus  Christ  be- 
fore men. 

Letter  IX.  Other  objections  urged  against  partaking 
of  the  Lord's  Supper— The  2rth  and  29th  verses  of  the  11th 


iV  CONTENTS. 

chapter  of  St.  Paul's  First  Epistle  to  tlie  Corinthians  cxv 
plained.  The  Greek  word  Krima  incorrectly  translated 
by  the  word  damnation.  Extracts  from  Urs.  Macknight, 
Doddridge,  Campbell,  Bishop  of  Lincoln,  and  Mr.  Stack- 
house,  in  relation  to  this  terrifying  word. 

Letter  X.  The  same  subject  continued.  Illustraiion.s 
from  the  Bishop  of  Lincoln's  Elements  of  Theology  and 
from  Mr  Stackhouse's  Body  of  Divinity.  Inference  from 
these  extracts. 

Letter  XL  A  passage  from  the  6th  chapter  of  St.  Paul's 
Epistle  to  the  Hebrews.  4ih.  5th,  and  6th  verses  explained. 
Mr.  Burkitt's  comment  on  these — Mr.  Stackhouse — Dr. 
Macknight— and  Mr.  Pearce, 

Letter  XIL  A.  third  passage  alarming  to  timid  Cliris- 
tians.  from  St.  Paul's  Ej)istle  to  the  Hebrews,  (chapter  x. 
26.  27.)  explained.  Mr.  Burkitt's,  Dr.  Doddridge's,  and  Dr. 
Macknight's  observations  on  this  passage. 

Letter  XHI  The  nature  of  the  unpardonable  sin  ex- 
plained—shown to  consist  in  imputing  to  the  influence  of 
Satan,  those  miracles  that  were  performed  by  the  power  of 
the  Holy  Spirit — Dr.  Doddridge's  opinion  on  this  subject — 
Mr.  Burkitt's. 

Letter  XIV.  On  the  several  descriptions  of  persons 
■who  ought  not  to  be  admitted  lo  this  ordinance — Infidels — 
the  openly  vicious — the  very  ignorant — persons  having  se- 
cular views  only — wavering  and  nominal  Christians — per- 
sons denying  the  Atonement  and  the  Divinity  of  our  Lord; 
— and  those  who  deny  the  necessity  of  the  Sacraments  alto- 
gether. 

Letter  XV.  General  scruples  suggested  and  removed. 
Perfection  of  character  not  indispensable  to  the  participation 
of  this  ordinance — we  should  come  as  we  are.  There  is  no 
mere  human  character  on  the  sacred  records,  altogethev 
faultless.  rQie  indispensable qualiHlcations,  faith,  repentance, 
a  sincere  and  honest  heart.  Professor  Osterwald's,  Bishop 
Gibson's,  Mr.  Stackhouse's  sentiments  on  this  matter. 
Westminster  Catechism. 

Letter  XVI.  Further  difficulties  suggested — Ignorance 
of  the  nature  and  origin  of  this  ordinance  An  attempt  to 
explain  these — The  figurative  expressions  of  oui-  Lord 
quoted,  and  illustrated.— Mr.  Clowe's  explanation  of  this 
subject. 

Letter  XVII.  An  historical  review  of  the  circiim- 
stances  that  led  to  the  institution  of  the  Passover.  This 
rite  intended  to  be  a  perpetual  memorial  of  the  delivery  of 
the  Israelites  from  Egyptian  bondage — the  manner  of  its 
celebration — ancient  as  well  as  modern. 

Letter  XVIII.  The  Sacrament  of  the  Lord's  Supper 
to  be  considered  as  the  Christian  Passover— Refeired  to,  in 
"this  light,  by  the  apostles.  Several  strong  points  of  resent, 


CONTENTS.  V 

blance  between  the  two  institutions.  In  point  of  simplicity, 
and  in  the  impottanoe  of  tJ\e  oljject  designated,  the  advan- 
tage greatly  in  favour  of  the  Christian  ordinance.  Why 
styled  the  Lord's  Sup/ier — why  a  Sacrament — why  tha 
Commwiion — the  sign  or  seal  of  a  covenanl. 

Lkttkr  XIX.  The  nature  and  design  of  the  Lord's 
Snpper  further  illustrated,  llow  teprcsented  by  Theolo- 
gians of  different  denominations.  The  origin  of  saci'ifices — 
their  univers:;!  prevalence — their  object."  A  manuscript 
letter  of  Dr.  Boiidinot,  on  the  subject. 

I^ETTER  XX.  The  subject  of  Sacrifice  and  atonement 
furtlier  considered.  .Ancient  Prophecies  respecting  the  ex- 
piatciry  Sacr'.fice  of  Christ.  The  nature  and  efficacy  of  this 
Sacrifice.  If  this  view  of  Scripture  be  not  correct,  there 
is  no  dependance  on  language  as  a  medium  of  thought. 
Quotations  from  Scripture  in  proof  oF  this  doctrine. 

LiiTTEU  XXI.  On  the  necessity  of  tiie  Lord's  Supper — 
the  su!tal)leness  of  the  emblems  employed  in  its  celebra- 
tion. The  power  of  sympathy — the  symbols  used  are  signi- 
ficant— not  costly — every  where  attainable — not  intended 
to  refresh  the  body — but  through  the  senses  to  confivna 
ouvfait]\.  The  injunction  of  a  beloved  friend  held  saci'ed— . 
how  much  more,  that  of  the  Lord  Jesus  Christ.  In  cele- 
brating this  ordinance,  his  promise  of  a  resurrection  should 
be  rec;dled.  Extracts  fiom  Dr.  M'Claine  and  Mr.  Logan 
on  this  subject. 

LKTTEit  XXir.  The  benefits  of  the  Lord's  Supper  con- 
sidered— It  does  not  effect  the  present  remission  of  sin.— 
Mr.  Knox's  sentiments  on  this  subject.  It  is  usually  con- 
sidered by  ProtestHUt  Churches  only  as  a  memorial.  The 
Brazen  Serpent,  a  test  of  faith.  The  Sacrament  a  mean  for 
increasing  faith,  and  repentance — promotes  affection  among 
christians,  and  tends  to  extinguish  revenge,  hatred,  Sec. 

I.,ETTr,R  XXIII  The  s.ime  subject  continued.  Other 
benefits  of  this  Sacrament — It  gives  a  decided  cast  to  the 
character — It  tends  to  remove  remorse  of  conscience.  It 
consoles  the  mind  under  affliction,  and  prepares  the  true 
believer  for  the  close  of  life. 

Letter  XXIV.  On  the  duties  to  be  observed  prior  to  an 
admission  to  the  Lord's  Supper — Self  examination — The 
qualifications  according  to  tlie  Westminster  Shorter  Cate- 
chism— according  to  that  of  the  Reformed  Dutch  Church — 
to  that  of  the  Protestant  Episcopal  Church.  M.  Mallet — 
Mrs.  H.  Moore — M.  Huet. — Questions,  that  every  Chris- 
tian should  put  to  himself  prior  to  partaking  of  this  ordi- 
nance.   This  duty  never  to  be  omitted.  Its  advantages. 

Letter  XXV.  Duties  incumbent  on  professing  Christians 
an  the  Lord's  Table — Meditations  appropria  e  to  such  an 
occasion.  On  the  love  of  God.  The  gift  of  the  Holy 
Spirit.     Review  of  the  various  dispensations,  Adamic— 

A  2 


VI  COXTENTS. 

Mosaic — Prophetic.  The  advent  of  the  Saviour.  His  Life — 
Sufferings — Death— Resurrection — his  coming  to  Judgment 
— the  closing  scene  of  the  Universe.  The  improvement 
to  be  made  of  this  reviev/.  Supplication  for  ourselves— 
and  our  friends — Anticipation  of  Death  and  of  Heaven. 

Letter  XXVI.  Duties  subsequent  to  a  participation  of 
the  Lord's  Supper.  The  Oath  of  fidelity  exacted  from 
Roman  Soldiers.  Christians  are  Soldiers  of  the  Cross — 
They  aver  attachment  and  fidelity  to  their  Lord — Whether 
there  is  any  test  ot  having  partaken  worthily  of  this  ordi- 
nance.— What  are  the  genuine  fruits  of  a  good  profession. 
No  desertion  in  the  Christian  warfare  without  disgrace. 
We  are  not  to  remain  stationary.  Of  the  renewed  obli- 
gations to  duty  after  coiomuuion. — Sentiments  of  pious  au- 
chors  on  this  subject. 

Letter  XXVTL  This  subject  pursued.  Sentiments  of 
'.Mr.  Stackhouse — Reading  tlie  Scriptures — M.  Durand. — 
ReHection  on  what  we  read — Prayer — Some  thoughts  antl 
directions  on  this  subject. 

Letter  XXVIIL  The  subject  resumed.  The  necessity 
of  adding  watchfulness,  to  prayei'. — The  nature  and  bene- 
fits of  this  duty  The  character  of  our  associations. — 
Conformity  to  the  world — it  is  very  diffei'ent  now,  from 
what  it  was  among  primitive  believers. — Professing  chris- 
tians often  led  away  by  temptation — Cautions  in  the  Scrip- 
tures— rules  for  the  regulation  of  life. — The  enervating  in- 
fluence of  sensual  pleasures — the  evils  of  dissipation — The 
example  of  Jesus  Christ. — Extreme  abstinence  and  seclu- 
sion to  be  avoided — Innocent  pleasures  not  to  be  forbidden. 
Dr.  Newcombe's  remarks  on  the  subject. 

Letter  XXIX.  On  the  benefits  and  consolations  attend- 
ing the  worthy  celebration  of  this  ordinance — The  advan- 
tages of  religion  in  the  fircscnt  life — It  forbids  what  is  inju- 
rious to  happiness  here  — restrains  evil  pas=^ions, — enjoins 
"what  is  good, — secures  the  esteem  of  the  wise  and  virtuous, 
— makes  wealth  ■•>  blessing, — promotes  peace  of  mind, — ani- 
mates hope, — and  enlarges  charity,  &C  — Its  influence  on 
futurity — It  makes  the  close  of  life  delightful, — by  the  as- 
sured prosi)ect — of  endless  happiness  hereafter. 

Letter  XXX.  A  short  recnpitulation  of  the  substance 
of  the  preceding  letters — What  are  the  leading  features  of 
the  gospel — Its  design — It  has  brought  life  and  immortality 
to  light — a  sketch  of  the  Pagan  world,  at  the  time  of  our 
Lord's  advent — Of  the  Jewish  nation — their  ceconomy,  ap- 
parently temporal. — ^Jesus  Christ  the  moral  light  of  the 
world, — the  only  sacrifice  for  sin.  The  excellence  of  Chris- 
tianity— Its  doctrines— its  precepts — the  example  of  its 
founder — lis  influence  in  sicknes-s — adversity,  and  at  the 
close  of  life— Were  it  but  a  delusion — yet  it  should  be  in- 
dulged— a  sentiment  of  Cicero— A  short  Address,  and 
Doxoloev. 


r:  \ 


"^'n 


I^fllODUCTION 


The  following  letters  are  intended,  not  for 
the  information  of  the  learned,  but  for  the  as- 
sistance oi plain  serious  christians. — They  are 
designed  to  assist  persons  whose  piety  is  asso- 
ciated with  that  tenderness  of  conscience  which 
deters  them  from  coming  to  the  Sacrament  of 
the  Lord's  Supper,  by  suggesting  scruples  that 
have  no  just  foundation  in  the  sacred  Scrip- 
tures. Persons  of  this  character,  whose  read- 
ing has  been  almost  exclusively  confined  to  the 
Bible,  and  to  a  few  books  of  a  practical  nature  ; 
are  often  led  into  a  misapprehension  of  the 
true  meaning  of  some  dinicult  passages  in  the 
sacred  volume,  from  not  having  access  to  the 
means  of  correct  information.  They  are  per- 
haps anxious  to  conform  to  an  acknowledged 
duty ;  but  think  it  safer  to  abstain,  than  to  en- 
counter the  perils  wiiich  they  apprehend  from 
an  unworthy  participation  of  this  sacred  ordi- 
nance. To  relieve  minds  of  this  description, 
from  scruples,  at  once  painful  and  unfounded, 
was  the  chief  motive  that  led  to  the  composi- 
tion of  the  following  letters. 

But  tliis  is  not  the  whole  that  has  been  here 
attempted.  The  investigation  of  the  true 
meaning  of  certain  passages  in  the  Epistles  of 
St.  Paul,  has  led  to  a  statement  of  the  obliga- 
tions which  should  influence  ail  true  believers^ 


8  INTRODUCTION. 

to  obey  the  ijijunction  of  our  Lord  in  coming 
to  this  ordinance. — It  lias  led  also  to  a  desig- 
nation of  several  classes  of  persons,  whose  prin- 
ciples or  deportment,  do,  or  ought  to  exclude 
them  from  this  feast  of  love.  A  view  is  then 
taken  of  the  nature  and  design  of  this  sacra- 
ment, and  some  observations  added  on  the  du- 
ties it  exacts, — the  benefits  it  confers,  and  the 
consolations  it  is  calculated  to  produce. 

Such  is  the  aim  of  the  following  work. — 
Should  it  have  the  effect  of  dissipating  the 
doubts  and  scruples  even  of  a  small  number  of 
pious,  but  timid  believers ; — should  it  but  in  a 
few  instances,  serve  to  enlighten  and  edify  in- 
telligent and  devout,  though  unkarned  read- 
ers ;  it  will  amply  repay  the  research  and 
labour  it  has  occasioned. 

Nor  let  it  be  deemed  presumptuous  in  a 
layman  to  undertake  a  task  which  many  may 
be  disposed  to  think  belongs  exclusively  to 
professed  Tlieologians. — Had  the  work  been 
intended  only  for  Professors  or  Students  of 
theology,  this  objection  w'ould  have  been  just 
and  valid  ; — but  as  it  is  designed  for  the  use  of 
classes  of  christians  who  have  neither  the  means 
of  obtaining  that  diversified  knowledge  which 
lies  scattered  over  the  pages  of  learned  com- 
mentators,— nor  leisure,  from  the  necessary 
business  of  life,  to  remove  their  doubts  ;  this 
circumstance  it  is  hoped  will  apologize  for  the 
present  undertaking. 

There  is  however  a  better  reason  for  such 
a  work,  than  even  the  one  now  assigned.  On 
the  subject  of  religion,  with  many  persons  the 


INTRODUCTION.  9 

productions  of  laymen  have  more  influence 
than  those  of  clergymen.  The  one  writes,  they 
say,  from  professional  interest  or  prejudice. — 
but  the  other,  must  write  or  speak  on  this  sub- 
ject from  personal  conviction, — or  from  sincere 
attachment  to  the  cause. 

An  exeellent  writer  in  defence  of  revealed 
religion  in  speaking  of  Mr.  Wilberforce's 
"  Practical  View,'^  observes,  <■'  If  we  had  a 
number  of  such  able  and  faithful  labourers  in 
the  cause  of  Christianity,  among  the  laity, 
much  good  might  be  expected  to  result  from 
their  endeavours. — Men  of  this  description  are 
peculiarly  called  upon  in  the  present  day, — 
when  infidelity  is  making  such  rapid  advances, 
to  exert  themselves  in  every  possible  way^  to 
stop  the  torrent  of  iniquity,  which  is  ready  to 
bear  down  all  before  it.''* 

And  elsewhere!  he  urges  this  point  more 
warmly, — ^^  Learned  laymen  especially,"  says 
he  ^'  should  come  forward  in  vindication  of  the 
gospel ;  since  every  thing  which  proceeds  from 
the  clergy  on  religion,  is  supposed  to  spring 
from  a  self-interested  so\irce.  IVilberforce  has 
done  himself  much  honour.  He  is  a  bold  and 
able  advocate  for  a  much  injured  cause.  No 
less  so,  is  Mrs.  Hannah  Moore.  She  is  a  cre- 
dit to  her  sex,  and  a  blessing  to  her  country. 
Jt  is  scarcely  possible  hoivever,  for  authors  on 
this  subject,  to  be  too  numerous.  We  are  not 
wanting  in  clerical  writers,  but  those  who  have 
treated  on  subjects   purely   religious,   among 

*  Simpson's  Plea  for  Religion,  page  247.  t  P^S^  331. 


10  IXTRODUCTIO\. 

other  ?^anhs   of    society,    are   comparatively 
few." 

In  accordance  with  the  foregoing  extract, 
from  the  Rev.  Mr.  Simpson's  ''  Plea  for  Re- 
ligion/' are  the  following  just  and  striking  ob- 
servations, taken  from  an  excellent  discourse, 
by  the  Rev.  Dr.  Green,  late  President  of  New 
Jersey  College — In  his  sermon  on  '•  the  unity 
of  piety  and  science,''  he  observes, 

^^  But  I  fear  I  have  referred  too  much  to 
the  clergy, — in  what  I  have  said.  It  is  the 
union  of  science  with  piety  in  the  laity,  which 
often  has  an  influence  not  less  propitious  in  the 
promotion  of  religion,  as  well  as  in  the  con- 
cerns of  civil  society.  Removed  from  all  suspi- 
cion of  professional  motives, — of  all  zeal  to 
support  that,  which  supports  himself;  when  a 
layman  of  genius  and  erudition,  who  is  also, 
distinguished  for  piety,  comes  forward  to 
plead  the  cause  of  religion ;  he  does  it  with 
immense  advantage." 

"  The  fact  itself,  goes  far  to  shut  the  mouth 
of  infidelity.  It  can  no  longer  utter  the  stale 
cry  of  ^'^priestcraft;"  or,  ^<  the  man  is  follow- 
ing his  trade,  and  writing  for  his  bread."  Oyic 
secular  man  of  great  parts  and  learning,  may, 
on  this  account  serve  the  cause  of  Christ,  be- 
yond many  in  the  sacred  oHice.  Who  can  esti- 
mate the  evils  that  have  been  prevented,  and 
the  good  which  has  resulted,  from  such  men 
appearing  on  the  side  of  religion,  as  Grotius 
and  Boyle,  and  Hale  and  Selden,  and  Newton 
and  Pascal,  and  Boerhave  and  Addison,  and 
Euler,  and  Haller.  and  Johnson,  and  Bonnet. 


tNTRODUCTIOX.  11 

and  Beattie,  and  Jones,  and  the  titled  Teign- 
MOUTii, — more  truly  enobled  by  his  office  and 
services,  as  President  of  the  British  and  Fo- 
reign Bible  Society,  than  if  a  crown  had  been 
added  to  his  coronetP 

'^  But  in  characters  of  far  less  eminence  than 
these, — in  common  cases,  where  liberally  mind- 
ed, and  liberally  educated  laymen,  are  noted 
for  piety ;  their  example  and  influence^  are 
often  inestimably  precious.  At  the  bar, — on 
the  bench, — in  the  camp, — in  the  navy, — or 
in  the  compting- house;  they  may  do  more 
good  than  many,  who  enter  the  sacred  des^. 
Thus  it  is  especially,  to  give  effect,  to  plans 
for  the  extension  of  religion  and  learning.*' 

In  Europe,  many  laymen,  eminent  for  their 
piety  and  their  learning,  have  already  main- 
tained the  cause  of  revealed  truth,  with  hitel- 
ligence  and  zeal.  In  the  United  States,  a  very 
small  number  of  this  description  have  as  yet 
arisen ;  since  from  colonists  we  became  an 
united  and  independent  nation. 

But  the  time  is  fast  approaching,  when  pious 
laymen,  obtaining  leisure  by  the  accumulation 
of  property,  and  emulous  of  the  example  of 
such  men  as  Locke,  of  West,  of  Addison,  of 
Wilberforce,  or  of  Teignmouth,  we  trust  will 
come  forward,  in  defence  of  that  system  of  re- 
vealed truth,  which  constitutes  the  chief  hap- 
piness of  tlie  present  life,  and  is  the  pledge  of 
surer  and  higher  felicity  in  the  Hfe  to  come. 

Already  in  the  ranks  of-  sacred  literature^ 
we  recognize  the  venerable  names  of  a  Boudi- 
not,  a  Galloway,  and  a  Thomson.    Pursuing 


12  INTIiODUCTIOX. 

their  footsteps,  may  numbers  of  American  lay 
men,  regard  it  as  their  highest  honour,  to  serve 
the  cause  of  religion  by  their  pen,  as  well  as  by 
their  example  ;  remembering  that  "  they  that 
^^  be  wise,  shall  shine  as  the  brightness  of  the 
'•  firmament ;  and  they  that  turn  many  to  righ- 
^'^  teoLisness,  as  the  stars  for  ever  and  ever." 

Princeton.  N.  J.  July  12th.  1822. 


rt 


LETTER   I. 


JANUARY  1st,  1821. 

My  Dear  Friend — 

I  sincerely  sympathize  with  you 
in  your  present  difficulties.  That  you  have 
long  cherished  a  desire  to  partake  of  the  Lord's 
Supper — tliat  you  have  felt  it  a  duty  to  obey 
the  solemn  injunction  of  that  Saviour  who  said 
"  Do  this  in  reniembrance  of  me'' — that  you 
have  anxiously  sought  by  enquiry — by  read- 
ing, and  by  prayer,  to  overcome  those  obsta- 
cles that  have  opposed  your  taking  a  place 
at  the  table  of  the  Lord  among  his  professed 
disciples,  I  have  no  reason  to  doubt.  Still 
however  you  hesitate.  You  cannot  come  to  the 
resolution  of  making  a  public  profession  of 
your  faith,  by  a  participr.tion  of  tliose  em- 
blems which  "  show  forth  the  death''  of  your 
ascended  Saviour. — You  postpone  the  dis- 
charge of  this  important  duty,  I  know,  not"" 
from  any  want  of  respect  to  the  ordinance — 
not  from  contempt  of  the  authority  that  en- 
joins it — nor  from  any  dou!>t  of  its  salutary 
influence  on  the  temper  and  conduct  of  real 
christians ;  but  from  a  diffidence  of  your  own 
state — from  a  dread  of  '^  eating  and  drinking" 
unworthily — and  thus  of  incurring  greater 
guilt  than  bv  abstaining  altogetlier  from  the 

B 


14  LETTERS  ON 

ordinance. — Your  scruples  you  say  are  con- 
firmed by  the  evident  meaning  of  certain  pas- 
sages in  the  writings  of  an  inspired  apostle ; 
and  until  your  views  on  these  subjects  are 
changed  you  contend,  that  consistently  with 
the  light  you  now  enjoy  and  the  regard  you 
owe  to  the  dictates  of  conscience — you  cannot 
venture  publickly  to  array  yourself  under  the 
banner  of  the  cross. 

I  must  acknowledge  my  dear  friend  that 
your  scruples  are  not  groundless. — That  you 
should  hesitate  and  consider  well  a  subject 
that  concerns  your  everlasting  w  elfare — that 
you  should  cautiously  enter  on  a  path  from 
which  you  cannot  recede  without  injury  to 
your  character,  and  much  pei'sonal  suffering. — 
this  is  not  a  matter  of  surprise.  And  that  you 
should  misapprehend  certain  passages  of  scrip- 
ture which  for  ages  have  been  a  stumbling  block 
to  multitudes  of  sincere  but  unenlightened 
christians  is  more  a  subject  of  regret,  than 
of  wonder. 

The  apostle  Peter  himself,  speaking  of  some 
passages  in  the  writings  of  the  apostle  Paul 
says  ^*  as  also  in  all  his  epistles,  speaking  in 
*<  them  of  these  things — in  v,^hich  are  some 
*^  things  hard  to  be  understood — which  they 
*^  that  are  unleaimed  and  unstable,  w  rest,  as 
'^  they  do  also  the  other  Scriptures,  unto  their 
'*  own  destruction."  (2  Pet.  iii.  16.) 

On  a  subject  so  interesting  to  your  peace  of 
mind  you  ask  my  assistance.  It  is  a  request 
that  I  cannot  refuse,  however  imperfect  my 
information,  or  however  slender  my  qualifi- 


THE  SACRAMENT.  15 

cation  for  the  task  may  be.  I  cannot  decline 
contributing  according  to  the  measure  of  my 
ability,  whatever  may  have  a  tendency  to  pro- 
mote your  spiritual  welfi.re. — My  hope  and 
prayer  is,  that  the  seed  although  sown  by  an 
unskilful  hand,  may  spring  up  in  your  own, 
and  in  the  hearts  of  others,  and  may  bear  fruit, 
*'  some  an  hundred  fold,  some  sixty,  and  some 
•<  thirty.'' 

I  am  yours,  &:c. 

S.  B. 


LETTER  II. 


Ml)  Dear  Friend — 

The  ordinance  of  the  Lord's  Supper,  is  in- 
deed a  solemn  rite  :  it  has  always  been  so  re- 
garded since  its  first  institution.  The  primi- 
tive Christians  considered  it  as  a  test  of  disci- 
pleship.  For  centuries  after  their  Lord's  as- 
cension, they  commemorated  his  sufferings  and 
his  love,  in  this  sacred  ordinance  with  the  re- 
turn of  every  Lord's  day.  It  served  to  awaken 
their  zeal,  to  confirm  their  faith,  and  to  sustain 
their  fortitude  amidst  the  dangers  that  encom- 
passed them  ;  and  in  the  prospect  of  those  suf- 
ferings, and  of  that  mai'tyrdom,  which  at  many 
periods  was  the  inevitable  consequence  of  a 
public  profession  of  Christianity.     This  ordi- 


16  LETTERS  ON 

nance  though  rejected  by  some  religious  de- 
nominations, and  too  much  neglected  by  indi- 
viduals who  call  themselves  christians,  is  still 
entitled  to  the  highest  veneration  of  all  de- 
vout believers.  But  you  enquire,  *•  Is  a  par- 
*^  ticipation  of  it  essential  to  salvation  ?  do 
*•'  we  forfeit  heaven  by  refusing  to  partake  of 
"  this  ordinance  ?*'  Assuredly  not.  It  is  no 
where  asserted  in  the  Scriptures  that  without 
such  participation,  we  cannot  be  saved.  Our 
Divine  Legislator  has  not  put  this  rite  on  the 
same  footing  with  Repentance,  Faith  and 
Obedience.  Yet  unquestionably,  great  guilt 
may  be  incurred  by  refusing  obedience  to  the 
command  that  enjoins  it — '*  If  any  man  love 
'*  me,*'  says  the  Saviour,  '^  he  will  keep  my 
*^  commandments  :" — The  servant  who  knexv 
his  Lord's  will,  and  did  it  not  was  to  be  beaten 
with  manystvv^Gs.  "  Therefore*'  says  the  apos- 
tle James  "  to  him  that  knoweth  to  do  good 
»*  and  doeth  it  not^  to  him,  it  is  sinP  (James 
iv.  17.)  We  shall  be  judged  without  doubt 
according  to  the  measure  of  light  we  have  en- 
joyed. If  but  one  talent  have  been  confided 
to  us,  we  shall  not  be  required  to  account  for 
the  use  of  ten.  If  the  love  of  '■^  God  manifest 
^^  in  the  flesh"  so  clearly  set  forth  in  this 
sacred  institution,  is  often  presented  to  our 
view,  and  if  at  the  same  time  we  have  the 
oracles  of  truth  in  our  hands  to  consult  and 
study,  if  to  these  be  added,  public  instruction 
from  the  authorized  ministers  of  the  gospel : 
and  the  opportunity  of  consulting  able  ex- 
poundei"s  of  the  Scripture,   and  if,  notwith- 


THE  SACRAMENT. 


17 


standing  all  these  aids,  we  refuse  to  enquire 
into  our  duty,  or  to  obey,  when  we  have  un- 
derstood it ; — can  we  persuade  ourselves  that 
we    are  altogether  guiltless?    I  must  confess 
there  is  some  apology  for  those  who  sin  through 
defect  of  light— or  of  understanding.      The 
apostle  Paul  acknowledges  that  although  "  he 
'<  was  a  blasphemer  and  persecutor  and  injuri- 
ii  ous— yet  that  he  obtained  mercy,  because 
<*'  he  did  it  ignoranthj  in  unbelief."  (1  Tim. 
i.    13.)    But  where  an  enjoined  duty  is  ne- 
glected— or  a  known  commandment  is  wilfully 
disobeyed,    such  disobedience  obviously  me- 
rits reprehension  or  punishment.    Even  to  an. 
earthly  Parent  or  Magistrate,  would  not  such 
a  disposition  be  considered  as  clear  evidence 
of  a  refractory  spirit,  and  call  for  punishment 
at  once  prompt  and  effective. 

And  will  any   one  cherish  the    sentiment, 
that   because   our    Sovereign  Legislator  and 
Judge,  is  beyond  our  view,  he  knows  not  our 
thoughts  or  actions,  and  that  he  will  not  bring 
us  into  judgment  for  what  we  now  do  ?   Can 
we  recognize  his  omniscience,  and  not  feel  per- 
suaded that  while  he  approves  every  act  of 
faith  and  obedience,  he  will  also  mark  with 
disapprobation  every  refusal  of  obedience  to 
his   commands — every  instance  of  disrespect 
to  his  authority— and  every  act  of  liostility  to 
his  government.     However  merciful  and  gra- 
cious he  may  be,  it  is  to  the  penitent^  to  the 
humble,  and  obedient,  that  his  mercy  is  pecu- 
liarly promised. 

Let  no  one  then  incur  guilt  by  voluntarily 

b2 


18  LETTERS  ©N 

disobeying  a  known  command  of  a  Diviub 
Legislator — ^^  The  will  of  God/' — says  the 
learned  and  excellent  "  Archbishop  New- 
^<  combe,*  externally  declared  is  a  sufficient 
**  ground  of  moral  obligation  to  all  his  crea- 
"  tures,^'  *^  because  an  all  wise  and  absolutely 
**  perfect  being  can  only  will  what  is  right. 
'*  A  clear  perception  of  duty  must  likewise  in- 
*<  duce  an  obligation  on  every  intelligent  be- 
*<  ing ;  for  God  has  so  framed  all  such  that 
'*  they  are  a  law  to  themselves,  thus  binding 
*^  them  to  a  particular  mode  of  conduct,  which 
**  is  ultimately  God's  act  and  will,  made  knowR 
-*'  in  a  different  manner.'' 

I  remain  truly  yowl's. 


LETTER  III. 


My  Dear  Friend — 

The  first  great  question  then  to 
be  settled  is — Has  ^^  the  will  of  God  been  ex- 
"  ternally  declared"  in  regard  to  this  ordinance 
so  as  to  leave  no  doubt  of  its  being  a  divinely 
appointed  institution. 

To  be  fully  satisfied  on  this  subject,  it  is  only 
necessary  to  have  recourse  to  the  accoinit  given 
of  it,  by  three  of  the  evangelists  and  by  the 

*  See  observations  on  our  Lord  as  a  Divine  Instructor,  page  33- 


•^ 


THE  SACRAMENT.  19 

apostle  Paul.  St.  Mathew,  who  was  himself  an 
eye  witness  of  all  that  passed  at  the  institution 
of  this  rite — after  relating  the  manner  in  which 
our  Lord  celebrated  the  Jewish  Passover  with 
his  disciples  says,  (ch.  xxvi.  26.)  "  And  as  they 
"  were  eating,  Jesus  took  bread  and  blessed 
"  (God)  and  brake  and  gave  to  his  disciples  and 
^^  said — take — eat — this  is  my  body — and  he 
"  took  the  cup  and  gave  thanks  and  gave  to 
'*  them — saying — drink  ye  all  of  it — for  this 
"  is  my  blood  of  the  New  Testament,  or  (cove- 
*^  nant)  which  is  shed  for  many — for  the  re- 
^^  mission  of  sins.'' 

St.  Mark's  account  of  the  institution  is  in 
these  words,  "  And  as  they  did  eat  Jesus  took 
*^  bread  and  blessed  and  brake — and  gave  to 
*^»  them  and  said — take,  eat — this  is  my  body. 
*•  — And  he  took  the  cup,  and  when  he  had 
•^  given  thanks,  he  gave  to  them,  and  they  all 
"  drank  of  it.  And  he  said  unto  them  this  is 
*^  my  blood  of  the  New  Testament  (or  cove- 
'^  nant)  which  is  shed  for  many." 

In  St.  Luke's  gospel,  the  following  account 
is  given. — ^^And  he  (Jesus)  took  bread  and 
*^  gave  thanks — and  brake — and  gave  to 
^^  them"  saying  '*  this  is  my  body  which  is 
*^  given  for  you — this  do  in  remembrance  of 
*^  me — likewise  also  the  cup  after  supper,  say- 
"  ing — this  cup  is  the  New  Testament  (or 
"  covenant)  in  my  blood  which  is  shed  for 
"  you." — St.  Paul's  account  of  the  institution 
is  recorded  in  the  xi.  ch.  of  1.  Cor.  v.  23. 
*^  For  I  have  received  of  the  Lord,"  says  he, 
•^  that  which  also  I  delivered  to  you — that  the 


20  LETTERS  ON- 

"  Lord  Jesus  the  same  night  in  which  he  was 
<^  betrayed  took  bread,  and  when  he  had  gvien 
'^  thanks  he  brake — and  said,  ^'  take,  eat,  this 
'^  is  my  body  which  is  broken  for  you — this 
^^  do  in  remembrance  of  meP — after  the  same 
manner  also  he  took  the  cup  when  he  had 
supped,  saying  ''  this  cup  is  the  New  Testa- 
''  ment  (or  covenant)  in  my  blood — this  do  ye 
^'  as  oft  as  ye  drink  itj  in  remembrance  of 
^^  meP — "  For,"  adds  the  apostle,  "  as  often 
"  as  ye  eat  this  bread,  and  drink  this  cup — 
'^  ye  do  show  the  Lord's  death  till  he  come." 

After  attentively  comparing  these  several 
accounts  of  the  first  institution  of  the  Lord's 
Supper,  who  can  doubt  of  its  divine  original — 
who  can  resonably  imagine  that  it  was  not  in- 
tended as  a  perpetual  memorial  of  the  exam- 
ple— the  precepts — the  sufferings — but  above 
all,  of  the  atoning  death  of  our  blessed  Re- 
deemer. 

It  is  true  that  two  of  the  evangelists,  (Mat- 
thew and  Mark,)  omit  the  injunction  of  our 
Lord — ^'  This  do  in  remembrance  of  me."  But 
it  is  recorded  by  St.  Luke  whose  gospel  was 
composed  several  years  after  the  publication 
of  the  two  former — and  who  states  in  his  pre- 
face that  he  had  ^'  a  perfect  understanding  of 
"  all  things  from  the  very  first" — comnunii- 
cated  to  him  by  those  "  who  from  the  begin- 
*^  ning  was  eye-witnesses  of  the  word,"  And  St. 
Paul  who  wrote  his  firet  epistle  to  the  Corin- 
thians about  thirty  yeare  after  the  death  of  our 
Lord,  and  who  received  his  knowledge  of  the 
institution,  as  he  assures  us,  from  the  Lord 


THE  SACRAMENT.  21 

Jesus  himself,  repeats  the  injunction  from  the 
Saviour,  as  well  after  drinking  wine,  as  of 
eating  bread,  in  memory  of  him.  The  declara- 
tion of  the  apostle  that  ^^  as  oft  as  we  eat  thU 
••'  bread  and  drink  this  cup  we  do  show  the 
"  Lord's  death  till  he  come,"  evidently  shows 
that  the  ordinance  was  not  only  administered  to 
the  Corinthians  thirty  yeai*s  after  the  ascension 
of  our  Lord ;  but  that  it  was  intended  that  it 
should  be  continued  to  the  end  of  time. 

Let  it  not  then  be  imagined  that  this  ordinance 
was  of  a  temporarii  nature,  that  our  Lord's  in- 
junction was  addressed  to  his  immediate  follow- 
ers— and  not  to  his  disciples  through  the  suc- 
cessive periods  of  time,  till  his  second  advent. 
I  know  that  there  is  a  very  respectable  de- 
nomination of  Christians  who  maintain  this 
doctrine — but  with  equal  justice  might  they 
urge  that  all  the  divine  commands — all  the 
moral  discourses — the  instructive  parables — • 
and  rich  consolations  addressed  to  his  disciples 
at  different  times  during  his  public  ministry, 
were  also  intended  only  for  his  immediate  fol- 
lowers. This  is  a  conclusion  they  would  reluc- 
tantly admit — neither  will  the  great  body  of 
Christians  of  other  denominations  admit  that 
from  the  very  origin  of  Christianity  to  the  pre- 
sent day,  the  believers  in  Divine  Revelation, 
would  almost  with  one  consent  have  agreed  to 
observe  as  a  sacred  institution,  the  Sacrament 
of  the  Lord's  Supper,  had  they  not  been  as- 
sured that  it  was  a  Divine  appointment,  and 
ef  perpetual  obligation. 

I  am  truly  yam's,  &:c. 


22  LETTEfiS  ON 


LETTER  IV. 


My  Dear  Friend — 

Having  now  come  to  the  con- 
clusion that  this  holy  ordinance  is  of  divine 
origin — and  that  the  continuance  of  it  was  en- 
joined by  our  Lord  as  a  memorial  of  his  per- 
fect example  in  life,  and  of  his  atoning  death 
on  the  cross — the  next  important  subject  for 
our  consideration  is,  the  obligation  under  which 
his  followers  are  laid,  to  obey  his  commands — 

"  This  do  in  remembrance  of  me" — is  not  a 
mere  recommendation — it  is  not  a  matter  of  ad- 
vice, which  we  are  allowed  to  follow  or  reject, 
according  to  the  suggestions  of  our  own  fancy, 
or  the  inclination  of  our  own  wills.  It  is  im- 
perative and  obligatory  on  all  who  acknow- 
ledge themselves  to  be  christians  in  fact  aa 
well  in  name. 

To  this  injunction  we  owx  a  prompt  obedi- 
ence on  various  grounds — I.  It  is  from  the 
Creator  of  the  Universe — ^^  In  the  beginning'* 
says  St.  John,  "  was  the  Word — and  the  Word 
'^  v/as  with  God^--dY\A  the  Word  was  God :  all 
"  things  were  made  by  him  and  without  him 
'^  was  not  any  thing  made  that  was  made" — 
(John  chap.  i.  1 — 3.) — The  apostle  Paul  de- 
clares (Eph.  iii.  9.)  that  "  God  created  all 
"  things  by  Jesus  Christ" — ^'  By  whom  also 
'^  he  made  the  worlds" — (Heb.  i.  2.)  and  the 


THE  SACRAMENT.  23 

same  apostle  more  fully  states.  "  For  by  hira 
"  {Jesns  Christ)  were  all  things  created  that 
^^  are  in  heaven  and  that  are  in  earth,  visible 
"  and  invisible,  whether  they  be  thrones  or 
*^  dominions  or  principalities  or  powers — all 
'•  things  were  created  by  him  and  for  him." 
(Coloss.  i.  16.)  2.  This  command  is  from  that 
Supi^eme  Legislator^  whose  will  is  a  rightful 
law  to  every  created  intelligence.  <•  There  is 
*•  one  lawgiver''  [or Legislator  as  in  the  French 
version)  says  the  apostle  James — '*  who  is  able 
''  to  save  and  to  destroy,"  (James  iv.  12.) 

In  the  bosom  of  every  rational  being  who 
has  attained  the  age  of  moral  agency,  he  has 
implanted  the  principle  of  conscience^  which 
under  the  guidance  of  the  understanding  is  a 
rule  of  action — "  For" — says  the  apostle  Paul 
in  his  epistle  to  the  Romans,  (chap.  ii.  14,  15.) 
**'when  the  Gentiles  v.hich  have  not  the 
*^  law,  do  by  nature  the  things  contained  in 
'^  the  law,  these  having  not  the  law,  are  a  law, 
"'  to  themselves — ^which  shev/  the  work  of  the 
"  law  written  in  their  hearts  ;  their  conscience 
^^  also  bearing  witness,  and  their  thoughts  the 
-^  mean  while  accusing,  or  else  excusing  one 
*'  another." 

But  not  willing  to  leave  his  creature  man 
to  the  guidance  of  the  light  of  nature,  he 
mercifully  through  the  agency  of  his  servant 
Moses  superadded  the  moral  law,  as  contained 
in  the  ten  commandments.  In  the  writings  of 
inspired  men  from  the  giving  of  the  law  at 
mount  Sinai,  until  his  advent  on  earth,  he  has 
added  many  illustrations  of  this  moral  code. 


34  LETTERS  ON 

But  while  on  earth  he  epitomized  the  com- 
mandments and  reduced  them  to  two  plain 
injunctions — Supreme  love  to  God,  and  a.  just 
regard  for  our  fellow  creatures. 

On  these  two  he  declares — "  hang  all  the 
*'  law  and  the  prophets" — His  commands  and 
instructions  while  on  earth — though  delivered 
with  infinite  meekness  and  condescension — 
were  delivered  with  authority — ^'  The  peo- 
'^  pie  were  astonished  at  his  doctrine — for  he 
*^  taught  them  as  one  having  authority,  and  not 
<<  as  the  Scribes."  (Matt.  vii.  28^  29.) 

When  the  gospel  was  first  preached,  its  pro- 
gress was  rapid,  but  it  was  among  ^'  the  poor 
*^  of  this  world — who  Vvcre  rich  in  fiiith."  Cen- 
turies elapsed  before  its  rules  became  the  law 
of  States  or  Kingdoms — Eventually,  however, 
the  '^  stone,  cut  out  of  the  mountain  without 
*^  hands  brake  in  pieces"  the  great  image  com- 
posed of  iron,  brass,  gold,  silver  and  clay — 
subdued  the  immense  Roman  Empire — and  has 
ever  since  been  gradually — according  to  the 
£ure  word  of  prophecy,  (Dan.  ii.  35.)  gaining 
new  additions — till  at  length  it  shall  ^*  become 
*^  a  great  mountain  and  fill  the  whole  earth." 

Within  a  few  years  we  have  seen  the  Sove- 
reigns of  three  of  the  most  powerful  nations  of 
Europe,  by  a  public  and  solemn  Treaty,  stipu- 
lating wnth  each  other  to  be  governed  in  their 
future  intercourse  and  relations  with  each  other 
by  the  rules  which  our  Lord  a,s  Supreme  Le- 
gislator has  prescribed  in  his  gospel. 

3.  But  it  is  not  merely  in  our  rel  -tions  to 
him  as  our  Creator  and  Supreme  Lawgiver 


THE  9AC11AMEKT.  S5 

that  we  owe  him  respect  and  obedience — Our 
obligations  are  increased  from  our  rehitions  to 
him  as  our  Preserver  and  Redeemer.  He  not 
only  has  given  us  existence  :  to  most  of  our 
race  he  has  made  that  existence  a  blessiner. 
He  has  endowed  us  with  rational  faculties — 
given  us  wisdom  above  the  brutes  that  perish.— ■ 
He  has  made  us  but  a  little  lower  than  the  an- 
gels.— He  has  made  all  nature  ^'  beauty  to  the 
"eye  and  music  to  the  ear" — He  supplies  us 
with  our  daily  food,  our  raiment — our  shelter 
and  our  friends — The  light  that  cheers  us — 
the  air  that  refreshes — tlie  fruits  that  nourish 
us — all  are  his  gift  and  to  him  are  we  indebted 
for  presentb  lessings.  and  for  every  hope  that 
irradiates  the  path  of  life. 

But  our  obligations  do  not  end  here.  He 
has  higher  claims  to  our  love  and  our  obedi- 
ence. He  is  our  Redeemer  from  the  guilt  and 
misery  of  sin — He  has  '^  bought  us  with  a 
''price'^—{l  Cor.  vi.  20.) — He  has  "  rc- 
*^  deemed  us  from  the  curse  of  the  law''  (Gal. 
iii.  13.) 

In  "  him  we  have  redemption  through  his 
"  blood — tlie  forgiveness  of  sins  according  to 
*'  the  riches  of  his  grace"  (Eph.  i.  7 — 14.) 
We  are  '^  redeemed  not  with  corruptible  things 
*'  but  with  the  precious  blood  of  Christ"  (4 
Pet.  i.  18,  19.) — "Thou  hast  redeeined  us  to 
"  God  by  thy  blood"  say  the  glorious  host  of 
heaven — (Rev.  v.  9.) 

By  nature  we  are  the  slaves  of  Satan ;  but 
our  blessed  Redeemer  has  rescued  us  from  this 
bondage  and  brought  us  into  the  liberty  of  his 

C 


gG  LETTERS  ON 

gospel — By  adoption  he  has  made  us  •*'  heir? 
^^  of  an  inheritance  that  is  undefiied  and  that 
**  fadeth  not  away." — 

How  immeasurable  are  the  obligations  he 
thus  confers.  The  burdened  conscience  is  re- 
lieved— The  heart  that  has  been  penetrated 
with  a  keen  sense  of  remorse,  for  unpardoned 
sins,  finds  in  the  sacrifice  of  Immanuel  an  all 
suflicient  atonement — a  perfect  satisfaction  to 
Divine  Justice — and  a  way  of  reconciliation 
opened  to  the  Father  of  mercies. 

4.  But  a  further  obligation  is  laid  on  pro- 
fessing Christians  to  obey  the  injunctions  of 
the  Lord  Jesus  Christ — by  a  reference  to  the 
future.  He  is  the  appointed  Judge  of  the 
Universe  and  has  promised  eternal  life  as  the 
reward  of  obedience  to  his  commands. — After 
the  lapse  of  a  few  more  centuries — when  the 
present  oeconomy  shall  have  accomplished  the 
ends  for  which  it  was  designed, — '•  these  hert- 
*'  vens,  (we  are  assiired)  will  vanish  as  a  scroll, 
*'  and  this  earth  v/ith  all  things  on  it,  shall  be 
^'  burnt  up" — Tlien  shall  ^*  The  Son  of  Man 
'^  come  in  his  glory,  and  all  his  holy  angels 
*^  with  him — and  then  he  shall  sit  on  the 
*'  throne  of  his  glory — Before  him  shall  be 
*^  gathered  all  nations — and  he  shall  separate 
'*  them  one  from  another,  as  a  shepherd  di- 
<'  videth  the  sheep  from  the  goats — He  shall 
*<  set  the  sheep  on  his  right  hand  and  the 
'^  goats  on  the  left"  (Matt.  xxv.  31. — Luke 
ix.  26,  Sec.)  ^*  God  hath  appointed  a  day  in 
^^  which  he  will  judge  the  world  in  righteous- 
*'  ness  by  that  man  whom  he  hath  ordained." 


THE  SACRAMEM.  27 

(Acts  xvii.  31.)  ^''  God  shall  judge  the  secrets 
••  of  men  by  Jesus  Christ"  (Rom.  ii.  16.) 
**'  Tlie  Lord  Jesus  sh;vll  judge  the  quick  and 
•*  dead  at  his  appearing  and  his  kingdom.'* 
(2  Tim.  iv.  1.) 

Under  a  deep  impression  of  this  solemn 
truth — that  our  riglitful  Law-giver,  who 
while  on  earth,  where  he  celebrated  his  last 
passover  and  had  broken  bread,  said  to  his 
disciples — '*  take  eat, — this  is  my  body — this 
*'  do  in  remembrance  of  me,"  will  be  our  final 
Judge,  who  will  array  us  before  his  bar,  to 
receive  from  his  righteous  award,  "  according 
"  to  our  deeds,  whether  they  have  been  good 
»•  or  evil." — When  we  further  call  to  mind  in 
connection  with  this  awful  fact,  the  assurance 
that  *'  the  Lord  Jesus  Christ  shall  be  revealed 
*^  from  heaven  with  his  mighty  angels,  in 
^*  flaming  fire,  taking  vengeance  on  them  that 
"  know  not  God,  and  that  obey  not  the  gospel 
*•  of  our  Lord  Jesus  Christ ;  who  shall  be  pu- 
••  nished  with  everlasting  destruction  from  the 
"  presence  of  the  Lord,  and  from  the  glory  of 
^-  his  power."  (2  Thess.  i.  7,  8,  9.)  A  full  be- 
lief of  these  momentous  passages  of  sacred 
Scripture,  we  may  suppose,  would  leave  no 
room  for  hesitation,  whether  we  should,  or 
should  not  obey  a  known  injunction  of  our  Di- 
vine Master.  When  he  sent  forth  his  disci- 
ples to  preach  to  the  Jewish  nation,  he  said 
to  them  "  Into  whatever  city  or  town  ye 
*^  shall  enter  and  they  shall  not  receive  you, 
*^  nor  hear  your  words — when  ye  depart 
•^  shake  off'  the  dust  of  your  feet — Verily  I 


28  LETTERS  ON 

*•  say  unto  you  that  it  shall  be  more  tolerable 
^'  for  the  land  of  Sodom  and  Gomorrah^  in  the 
^'  day  of  judgment,  than  for  that  city.''  (Matt. 
X.  11,  14,  15.) 

'^  Knowing  the  terrors  of  the  Lord  we  per- 
<^  suade  men"  says  an  inspired  apostle  (2  Cor. 
V.  11.)  Let  no  one  then  who  professes  to  be- 
lieve in  Divine  revelation,  lightly  disobey  what 
an  almighty  Saviour  has  enjoined.  Let  all 
who  consider  that  eternal  lifey  which  is  the 
promised  recompence  of  obedience  as  an  ob- 
ject deserving  their  highest  regard,  reflect 
well  on  the  obligations  under  which  they  lie 
to  the  Lord  Jesus — as  their  Creator — Legis- 
lator— Preserver — Redeemer,  and  their  final 
Judge ; — and  in  reference  to  the  account  they 
will  have  to  render  at  his  bar ;  and  to  the  pu- 
nishment which  disobedience  will  then  incur ; 
let  them  appreciate  the  infinite  importance 
of  cheerfully  obeying  his  precepts  and  in- 
junctions. 


LETTER  V. 


My  Dear  Friend — 

Beside  the  grounds  of  obliga- 
tion to  obedience  which  have  been  already 
stated,  there  are  others  which  ought  power- 
fully to  influence  an  intelligent  and  moral  be- 
ing.    The  infinite  condescension  and  love  of 


THE  SACRAMENT.  29 

our  exalted  Saviour  should  penetrate  the  heart 
of  his  followers  with  the  most  ardent  gratitude. 
^^  Although  in  the  form  of  God,  he  thought 
'*  it  not  robbery  to  be  equal  with  God ;  but 
•"^  made  himself  of  no  reputation,  and  took  upon 
"  him  the  form  of  a  servant,  and  was  made  in 
*'  the  likeness  of  man  ;  and  being  found  in  the 
^'  fashion  of  a  man,  he  humbled  himself  and 
"  became  obedient  unto  the  death,  even  the 
^^  death  of  the  cross."  (Philip,  ii.  6,  7.) — And 
"  though  he  was  rich,  yet  for  our  sakes  be- 
"^  came  poor  that  toe,  through  his  poverty 
^*  might  be  made  rich."  (2  Cor.  viii.  9.) 

And  for  this  unspeakable  condescension  what 
return  does  he  claim  ?  He  claims  the  love  and 
gratitude,  and  obedience  of  his  followers — 
''  If  ye  love  me"  said  he  to  his  immediate  dis- 
ciples, ^^  keep  my  commandments"  (John  xiv. 
13.)  "  He  that  hath  my  commandments,  and 
•'  keepetli  them,  he  it  is  that  loveth  me — and 
**  he  that  loveth  me  shall  be  loved  of  my  Fa- 
'^  ther,  and  I  will  manifest  myself  to  him.  (John 
xiv.  21,  22,  23.) — He  that  loveth  me  not, 
'■•  keepeth  not  my  sayings." 

In  the  exercise  of  love,  of  gratitude,  and 
obedience  to  the  Divine  Author  of  our  religion, 
his  professed  followers  will  consult  at  once  their 
highest  interest,  and  their  purest  happiness. 
•*  In  his  favour  is  life."  (Psal.  xxx.  5.) — "  His 
"  loving  kindness  is  better  than  life."  (Psal. 
Ixiii.  5.) — There  can  be  no  greater  good  than 
to  secure  the  approbation  of  the  Supreme  Be- 
ing. In  ten  thousand  ways  he  can  either  bless 
us^  or  render  us  miserable,  even  in  the  present 

c2 


30  LETTERS  O^ 

life — and  our  future  destiny  rests  altogetliel' 
on  his  sovereign  will. 

A  judicious  author*  before  quoted,  observes 
on  this  subject,  "  that  our  Lord  not  only  con- 
*'  vinces  our  reason  that  we  ought  to  obey  him  ; 
^^  he  likewise  influences  our  will  and  affections 
*^  by  motives  excellently  adapted  to  our  nature. 
^'  He  leads  us  to  a  grateful  obedience  by  exhi- 
^^  biting  to  us,  both  the  wonders  of  God's  love 
*^  and  his  own  no  less  astonishing  acts  of  love  in 
♦^  assuming  our  nature  and  laying  down  his  life 
'^  for  us  ;  and  he  gives  us  a  most  affecting  in- 
"  ducement  to  observe  his  laws  when  he  says, 
^^  Ye  are  my  friends — if  ye  do  whatever  I 
'^  command  you"  (John  xv.  31.) 

We  should  regard  with  utter  aversion  and 
disgust,  a  child  who  repaid  the  care  and  af- 
fection of  a  wise  and  tender  parent  with  in- 
gratitude and  disrespect.  We  should  esteem 
that  person  a  disgrace  to  his  species,  who  for 
favours,  great,  repeated,  and  lasting,  made 
no  return  to  his  benefactor  but  neglect  or  con- 
tempt— But  what  are  all  the  care  and  tender- 
ness of  our  earthly  parents  compared  witli 
those  of  our  Father  in  heaven — and  what  the 
highest  favours,  ive  can  receive  from  an  earthly 
benefactor  compared  with  that  '^  peace  of  God 
"  which  passeth  all  understanding" — that  faith, 
and  hope,  and  joy — which  are  the  fruits  of  the 
Holy  Spirit,  and  the  purchase  of  a  Saviour's 
death. 

It  was  the  sentiment  of  the  wisest  philoso- 
pher of  Pagan  antiquity,  that  "  if  vii'tue  could 

•  Archbishop  Newcombe. 


THE  SACRAMENT.  81 

•'  appear  on  eartli,  in  a  human  form,  she  would 
''  attract  universal  esteem  and  love." 

Christians  know  that  virtue,  far  transcend- 
ing the  highest  conceptions  of  the  Heathen 
Sage — that  perfect  excellence  has  appeared 
in  the  Person  of  the  Lord  Jesus  Christ — But 
what  was  his  reception  even  among  the  chosen 
seed  of  Abraham  ?  *"'  He  came  to  his  own  [pe- 
"  culiar  people]  but  his  own  [peculiar  people] 
'^  received  him  not.  (John  i.  11.)"  He  was  ne- 
glected, despised,  pei*secuted,  slandered,  and 
finally  put  to  an  excruciating  death  by  sinners 
whom  he  came  to  redeem  from  the  guilt  and* 
slavery  of  sin. 

But  although  the  Jewish  nation  rejected 
their  rightful  Sovereign — he  had  a  chosen  few, 
who  listened  to  his  instructions,  who  obeyed 
his  commands,  and  humbly  endeavoured  to 
copy  his  example.  They  hesitated  not,  daily 
to  take  up  their  cross  and  to  follow  their 
Master  through  good  report  and  evil  report ; 
and  in  many  instances  calmly  encountered 
death  in  attestation  of  their  faith  in  his  doc- 
trines, and  of  their  devotion  to  his  cause. 

Happy  were  it  for  the  professed  followers 
of  tliis  Divine  Teacher,  could  they  observe 
every  command  he  has  left  for  their  direction 
— Could  they  often  call  to  remembrance  what 
he  has  done  and  suffered  for  them :  and  thus 
be  enabled  to  serve  him  with  their  time  and 
talents,  their  souls  and  bodies,  which  is  nothing 
more  than  ^'  a  reasonable  service." 


3^  LETTERS  ON 

LETTER  VI. 


My  Dear  Finend — 

Having  contemplated  the  obli- 
gations that  should  influence  believers  in  Di- 
vine Revelation  to  obey  the  solemn  injunction 
of  our  Lord,  often  to  commemorate  his  com- 
passion, his  sufferings  and  his  death,  and  hav- 
ing stated  some  of  the  leading  motives  that 
should  prompt  us  to  the  discharge  of  this 
duty — let  us  for  a  moment  pause  and  look 
back  to  the  hour  when  our  Lord  celebrated 
his  last  passover  with  his  disciples,  and  to  the 
circumstance  sunder  which,  this  ordinance  was 
instituted. 

See  the  Blessed  Saviour  surrounded  by  his 
apostles  with  whom  he  had  most  intimately  as- 
sociated during  the  short  period  of  his  public 
ministry.  They  had  left  their  little  all  to  fol- 
low him — they  had  seen  his  miracles — they 
had  shared  his  persecutions  by  the  Jewish 
Priesthood. — Some  of  them  had  beheld  his 
transfiguration  on  Mount  Taboi* — all  had 
heard  him  ^^  speak  as  never  man  spake'" — 
and  they  had  cherished  the  expectation  that 
it  was  he  who  at  "•  this  time  would  have  re- 
"  stored  the  kingdom  to  Israel,"'  (Acts  i.  6.) 
and  have  established  a  kingdom  of  transcen- 
dent power  and  unlimited  extent.  From  this 
select  and  attached  band,   the   Saviour  was 


THE  SACRAMENT.  33 

now  about  to  be  parted — He  knew  what  sor- 
row would  fill  their  hearts — he  was  aware  of 
his  approaching  agony  in  the  garden  of  Geth- 
semane — he  foresaw  that  on  that  very  night 
he  would  be  betrayed  by  one  disciple — that 
on  the  morrow  denied  by  another — (the  most 
ardent,  and  intrepid  of  the  whole,)  and  finally 
be  deserted  by  all — That  on  the  morrow  he 
would  be  dragged  before  a  prejudiced  and  im- 
placable Sanhedrim — before  a  corrupt  Heathen 
Judge,  that  he  would  be  insulted — slandered 
— exposed  to  the  rude  violence  of  an  infuriate 
populace — that  for  six  hours  he  would  be  sus- 
pended on  a  cross — agonized  with  pain  and 
be  the  subject  of  unfeeling  mockery ;  that  he 
would  be  beset  by  the  powers  of  darkness — 
and  be  forsaken  of  his  Heavenly  Father. — 
Yet  with  all  these  tremendous  suiFerings  in  im- 
mediate prospect,  behold  him  calmly  sitting 
at  supper  with  his  disciples — condescendingly 
washing  their  feet,  and  comforting  their  de- 
pressed minds.  Under  circumstances  so  so- 
lemn and  affecting,  he  institutes  this  solemn 
ordinance,  he  takes  bread,  breaks  it,  and  says 
^'  take,  eat ; — do  this  in  remembrance  of  me" 
— After  my  departure  celebrate  this  feast — 
regard  it  as  the  seal  and  pledge  of  my  love  to 
you  and  while  you  eat  and, drink,  say  this 
is  the  memorial  of  the  infinite  compassion  of 
our  ascended  Lord.  During  my  residence 
on  earth  I  have  given  you  dRily  proofs  of  my 
confidence  and  regard.  Lcr  v".ig  the  glory  I 
had  with  the  Father  before  the  foundation  of 
the  world;  I  have  assumed  a  mortal  form — I 


34  LETTERS  ON 

have  sojourned  with  you,  encompassed  by  in- 
firmity and  suffering — have  lived  poor  and 
neglected  ;  yet  I  have  passed  my  days  on  earth 
in  healing  the  sick — instructing  the  ignorant — 
restoring  sight  to  the  blind,  and  life  to  the 
dead — But  now  the  hour  is  at  hand  when  you 
will  see  me  agonized  and  prostrate — This  is 
the  hour  of  darkness  and  distress — To  mor- 
row suspended  on  the  cross,  I  must  finish  the 
work  of  expiation — and  go  to  my  Father  in 
Heaven.  But,  ^'^Let  not  your  hearts  be  trou- 
bled— ye  believe  in  God — believe  also  in  me" 
— As  I  have  led  you — instructed  and  com- 
forted you  hitherto — I  will  not  leave  you  fa- 
therless— "  In  my  Father's  house  there  are 
'^  many  mansions — I  go  to  prepare  a  place  for 
*^  you,  and  I  will  come  again  to  receive  you, 
^'  that  where  I.  am,  ye  may  be  also" — In  the 
mean  time  I  leave  you  one  command — it  is 
plain,  it  is  easy — It  puts  the  seal  on  my  past 
benefits,  and  is  the  pledge  of  greater  blessings 
in  reserve — It  will  serve  to  awaken  in  your 
memories  all  I  have  said  and  done  for  you — 
^  Take  this  bread,  eat — it  is  tlie  emblem  of 
'  my  body  that  to-morrow  will  be  broken  for 
^  you,  on  the  cross — Take  this  cup — drink 
'  ye  all  of  it — it  is  the  emblem  of  my  blood, 

*  that  to-morrov/  will  be  shed  for  you,  for  the 
'  remission  of  sin. — Do  this  in  remembrance 

*  of  me — for  as  oft  as  ye  do  this  ye  will  show 

*  forth  my  death,  with  all  the  blessings  con- 

*  nected  with  it,  until  I  shall  come  again  in 
"  the  glory  of  my  Father  and  with  the  holy 
^^  angels— to  judge  the  universe." — And  is  it 


THE  SACnAMEN'T.  35 

possible  that  any  heart  susceptible  of  gratitude 
or  attachment,  can  resist  an  appeal  so  tender, 
so  affecting? — You  have  long   hesitated  ray 
dear  friend  to  obey  this  dying  command  of 
your  Divine  Master — But  can  you  still  delay  ? 
— In  the  contemplation  of  such  exalted  love  as 
that  of  our  blessed  Redeemer,  at  this  awful  mo- 
ment,— are  you  not  almost  compelled  to  ex- 
claim— "  Yes  dearest  Lord — I  submit — I  have 
'^  too  long  postponed  obedience  to  thy  kind 
^'  injunction — I   ivill  remember  thee — I  will 
*•  recall  thy  many  proofs  of  goodness  through 
^^  my  past  life — I  will  read  the  history  of  thy 
^*  love  to  sinners,  I  Avill  remember  thy  life  of 
"  suffering,  and  thy  death  of  torture — I  will 
^'  remember  the  great,  and  all  sufficient  sacri- 
»•  fice  thou  hast  made  for  the  sins  of  the  world, 
'•  and  with  thy  bright  example  in  view,  and 
'•  often  calling  to  mind  the  instructive  lessons 
*<  thou  hast  given  to  thy  followers,  1  will  hum- 
♦'  bly  endeavour  to  pursue  the  path  thou  hast 
"  marked — till  my  race  on  earth  is  finished — 
'•when,  through  thy  grace  I  shall   hope  to 
♦•  reach  those  mansions  above  which  thou  hast 
•'•  gone  before,  to  provide  for  thy  sincere  dis- 
*•  ciples.'*' 


36  LETTERS  ON 

LETTER  VII. 


My  Dear  Friend — 

To  a  mind  that  thinks  correctly, 
and  to  a  heart  that  is  rightly  disposed,  the  per- 
formance of  a  known  duty  is  at  once  a  privi- 
lege and  a  pleasure.  We  delight  to  anticipate 
the  wishes  of  those  whom  we  truly  love.  Sin- 
cere affection  makes  the  discharge  of  the  se- 
verest duties,  easy  and  pleasant.  The  cele- 
brated Mi*s.  Rowe  used  to  say  in  speaking  of 
her  deceased  fathei' — "^  That  she  would  have 
^^  prefered  death,  to  his  displeasure." — When 
the  disciples  of  our  Lord  at  the  well  near  Sa- 
maria pressed  him  to  take  food — •'•  My  meaf^ 
he  replied,  ^'  is  to  do  the  will  of  him  that  sent 
"  me,  and  to  finish  his  work."  (John  iv.  34.) 
Let  the  timid  believer  once  come  to  the  reso- 
lution of  enlisting  under  the  banner  of  the  cross, 
and  of  submitting  to  the  discipline  of  the  gos- 
pel, and  he  will  through  the  grace  that  will  be 
afforded,  in  answer  to  prayer,  find  "  the  yoke" 
of  his  Saviour  easy  and  his  "  burden  light." 
It  is  deliglitful  to  go  back  to  the  first  ages  of 
Christianity — and  to  see  witli  what  cheerful- 
ness— with  what  undaunted  firmness  the  early 
disciples,  in  obedience  to  the  injunction  of  their 
Lord,  celebrated  the  Sacrament  of  his  Supper. 
Shortly  after  his  ascension — St.  Luke  in- 
forms us  (Acts  ii.  44,  46,  47.)  That—"  all  that 


THE  SACRAMENT.  37 

*''  believed  were  together,  and  had  all  things 
*'  ill  common — and  they  continuing  daily  with 
*^  one  accord  in  the  temple — and  breaking 
^'  bread  from  house  to  house,  did  eat  their 
*^  meat  (food)  with  gladness  and  singleness  of 
**  hep.rt,  praising  God,  and  having  favour 
^^  with  all  the  people." 

The  same  sacred  historian  informs  us  (Acts 
XX.  7.)  '•  that  upon  the  first  day  of  the  week 
^'  when  the  disciples  (atTroas)  came  together 
"  to  break  bread,  Paul  preached  to  them,"  &:c. 
It  was  long  the  practice  of  these  ancient  be- 
lievers to  celebrate  this  festival  of  love  with 
the  return  of  every  Lord's  day.  They  attached 
much  importance  to  it.  It  wa*i  considered  as 
the  evidence  of  their  faith  in  Chnst,  and  their 
union  to  liim  as  the  Captain  of  their  Salva- 
tion— It  was  the  "  sacramentum" — the  oath 
of  their  allegiance  to  him  ;  and  refusing  to  par- 
t  tke  of  this  ordinance  was  regarded  as  an  ab- 
juration of  his  cause  and  interest. 

How  often  during  those  sanguinary  persecu- 
tions which  tlie  church  witnessed  in  its  infant 
state,  were  the  disciples  of  Christ  compelled* 
to  worship  in  secret  apartments — in  caverns, 
and  in  solitudes.  Here  they  listened  to  the  in- 
structions and  exhortations  of  their  p^^stors — 
here  they  read  or  heard  the  history  of  their 
ascended  Lord — Here  they  solaced  each  other 
with  the  assurance  of  his  presence  and  his  fa- 
vour— and  if  called  to  underi^o  torture,  or  to 
die  as  martyrs,  that  he  would  assist  them  to 
^^  endure  suffering  as  good  soldiers  and  when 
^^  dismissed  from  the  present  warfare,  that  he 

D 


38  LETTERS  ON 

^^  would  receive  them  to  a  crown  of  glory  in 
^*  the  heavens." 

Here  they  sung  hymns  to  his  praise,  and 
celebrated  his  redeeming  love  by  partaking  of 
the  memorials  of  his  sufferings  and  death. 

Here  too  they  prayed  and  gave  thanks — 
then  by  the  hands  of  their  deacons,  were  the 
emblems  of  their  Lord's  death  distributed  to 
the  assembly.  A  portion  of  these  was  reserved 
for  the  sick  and  dying.  Each  one  was  allowed 
to  take  away  a  small  part  of  the  elementary 
bread  that  had  been  consecrated  to  this  sacred 
object ;  to  be  used  in  cases  of  exposure  to  ex- 
treme suffering  or  when  about  to  suffer  mar- 
tyrdom in  their  Masters  cause.* 

Happy  age  of  the  church !  Happy  even 
amidst  privation  and  contempt.  The  disciples 
then  ^^  rejoiced  in  hope,  and  were  patient  in 
*^  tribulation,"  (Rom.  xii.  12.)  *'  Though  trou- 
*'  bled  on  every  side,  yet  not  distressed — pcr- 
*'  plexesd,  but  not  in  despaii' — persecuted,  but 
**  not  forsaken — cast  down,  but  not  destroyed.*' 
(2  Cor.  iv.  8,  9.)  Although  by  the  unbeliev- 
ing world  they  might  sometimes  be  esteemed 
*'  sorrowful"  they  were  "  always  rejoicing, 
*'  though  poor,  yet  making  many  rich,  having 
*^  nothing,  yet  possessing  all  things."  (2.  Cor, 
VI.  10. 

No  arguments,  no  exhortations  were  neces- 
sary to  persuade  these  early  disciples  to  par- 
take of  this  edifying  and  consoling  ordinance. 
The  duty  became  a  privilege.  It  was  discharged 
without  reluctance — and  from  a  con\iction  of 

*  Chatlain,  vol.  2.  page  260. 


THE  SACKAMENT.  39 

the  happy  fruits  that  were  produced  by  par- 
taking of  it,  frequently  and  devoutly. — Let 
the  example  of  these  primitive  believers,  my 
dear  friend,  often  be  recalled  to  memory. 
Think  of  their  faith,  their  firmness,  and  their 
piety ;  till  inhaling  the  same  spirit,  you  come 
to  this  resohitiou,  that  with  the  assistnnce  of 
the  Spirit  of  truth  you  will  "  go  and  do  like- 
••  wise."'. 


LETTER  Vni. 


My  Dear  Friend — 

You  acknowledge  the  weight  of 
the  obligation,  and  motives  to  obedience,  stated 
in  the  preceding  letters.  You  admit  that  chris- 
tians are  obviously  deficient  in  respect  and 
gratitude  to  their  Redeemer,  if  they  wilfully 
neglect  to  comply  with  his  injunction,  or  ab- 
stain from  institutions  of  his  appointment.  Still 
however  you  excuse  your  own  delay  in  com- 
ing to  his  table,  by  alledging  your  unprepared 
state  for  this  solemnity. 

On  this  subject  it  is  of  great  importance  to 
form  a  correct  opinion.  Have  you  then  ascer- 
tained, on  scriptural  grounds  what  is  the  pre- 
paration that  is  indispensible  to  a  worthy  com- 
munion ?  Do  you  imagine  that  nothing  short 


40  LETTERS  ON 

of  a  State  of  sinless  perfection,  will  authorize 
an  attendance  on  the  Lord's  Supper;  if  so, 
you  may  indeed  despair  of  ever  being  suitably 
prepared. — We  are  assured  on  the  highest 
authority  that  ^*  there  is  no  one  who  liveth 
and  sinneth  not."' — (Eccles.  vii.)  In  the  heart 
of  the  holiest  Stdnt,  how  much  indwelling  cor- 
ruption still  exists ! — No  my  friend,  you  must 
be  content  to  come  just  as  you  are.  The 
Lord  Jesus  ''  came  not  to  call  the  inghteous 
*^  but  sinners  to  repentance."  You  must  come 
in  the  exercise  of  faith,  and  of  repentance,  and 
relying  on  the  assistance  of  Divine  grace;  with 
a  fixed  resolution  to  conform  in  your  life  and 
conversation  with  the  rules  of  the  gospel. 
Availing  yourself  of  all  the  aids  prescribed  for 
advancing  in  holiness ; — namely,  of  prayer — 
of  meditation — study  of  the  sacred  Scriptures, 
and  self  examination,  you  have  no  ground  for 
apprehension  that  the  blessing  of  Heaven  will 
be  withheld  from  the  use  of  these  appointed 
means. 

But  you  object — "  After  using  the  means, 
<^  how  shall  I  ascertain  with  any  certainty  that 
^^  I  am  qualified  for  an  admission  to  this  solemn 
*^  ordinance  ?  I  see  many  attend  it  without 
^*  scruple,  whose  lives  are  in  truth  a  libel  on  the 
*^  profession  they  make.  They  must  be  grossly 
*^  deceived  in  regard  to  their  own  state, — and 
*^  I  ask  myself,  may  not  this  in  like  manner  be 
<^  the  case  with  myself." 

My  brother,  while  we  avoid  presumption 
we  should  study  not  to  err  from  excess  of  cau- 
tion, li  all  Christians  were  to  reason  thus,  how 


THE  SACRAMENT.  41 

thin  would  the  ranks  of  openly  professed  fol- 
lowers of  the  Lord  Jesus,  then  be  ! 

Though  your  life  is  below  the  standard  of 
the  gospel ;  it  is  stained  by  no  crime.  You  are 
not  grossly  ignorant.  You  are  not  an  unbeliever 
in  Divine  Revelation.  You  do  not  ivi(fiilli/m- 
dulge  in  any  known  sin.  Come  then,  not 
rashly,  but  with  humility,  and  with  a  firm 
I'esolution,  (aided  by  strength  from  above,) 
that  in  obedience  to  your  Saviours  dying 
command,  you  will  commemorate  his  death, 
by  a  frequent  attendance  on  this  consolatory 
ordinance. 

^^  There  are  many  truly  devout  persons, 
•^  who  deal  more  seriously  with  themselves 
*•  than  with  any  one  else,  and  from  dejection  or 
••'  mistaken  notions  of  duty  some  are  disposed 
•*  to  render  this  Sacrament  a  mean  of  melan- 
•^  choly  and  discouragement  instead  of  consola- 
'•  tion  and  thanksgiving — they  consider  them- 
•^  selves  as  the  chief  of  sinners,  though  they  can- 
*'  not  fix  on  any  great  crime  of  which  they 
^^  have  been  guilty  ;  and  in  consequence  of  this 
••  impression  lose  that  cheerfulness  of  mind,  and 
'^  those  pleasures  which  the  gospel  is  calcu- 
''  lated  to  impart.'' 

To  such  persons  we  may  say — if  men  had 
been  perfect  the  death  of  Christ  would  have 
been  unnecessary.  The  means  of  grace  are  ap- 
pointed for  our  advancement  in  holiness — the 
best  of  men  have  their  infirmities  ;  but  the  in- 
firmities and  weaknesses  to  which  pious  per- 
sons are  exposed  are  their  grief,  against  which 
they  zealously  contend.  This  ordinance  is  ap- 

d2       ' 


42  LETTERS  6X 

pointed  to  establish  their  faith,  and  to  subdue 
every  sin  ;  such  persons  Christ  affectionately 
invites  to  come  to  him  for  relief.  ^^  Come  unto 
*^  me  all  ye  that  labour  and  are  heavy  laden, 
'^  and  I  will  give  you  rest."* 

When  in  obedience  to  our  blessed  Lord's 
command  we  assemble  around  his  table,  and 
eat  and  drink  the  appointed  emblems  of  his 
broken  body  and  shed  blood,  we  are  then  by 
faith  to  feed  on  his  spiritual  body,  and  spiri- 
tually to  drink  his  blood.  We  are  to  resort 
to  our  heavenly  Father,  through  our  Divine 
Intercessor — for  true  wisdom  to  enlighten  our 
minds,  and  for  sincere  love  to  warm  our  hearts. 
*^  God  is  light" — and  '^  God  is  love,"  and  we 
most  resemble  him  when  we  make  the  greatest 
advances  in  knowledge  and  true  holiness. — 
That  "  faith,  that  works  by  love  and  purifies 
"  the  hearty'''  is  the  instrument  that  procures 
the  spiritual  food  that  must  nourish  our  souls, 
and  preserve  them  in  continual  health  and 
vigour;  but  v;e  ought  to  bear  in  mind  that 
'<  faith  without  works  is  dead."  (James  ch.  ii. 
17,  20.)  We  are  to  be  "  doers  of  the  word  and 
'*  not  hearers  only  ;  deceiving  our  ownselves." 
(James  ch.  i.  22.)  We  are  to  "  let  our  light  so 
'*  shine  before  men,  that  others  seeing  our  good 
*^  works,  may  glorify  our  Father  who  is  in 
^^  Heaven."  (Matt.  v.  16.)  It  is  in  short  our 
duty  to  make  a  public  profession  of  our  faith 
in  Christ,  wherever  circumstances  will  autho- 
rize the  step.  Not  that  we  are  to  be  ostenta- 
tious,— not  that  we  should  make  a  parade  of 

•  Duncan's  De?out  Communicant. 


THE  SACRAMEXT.  43 

our  faith,  but  on  the  other  hand  we  are  not  to 
yield  to  a  false  shame,  and  refuse  openly  to 
acknowledge  that  best  of  masters,  who  encoun- 
tered disgrace,  poverty  and  death  itself,  to 
purchase  for  his  followers  a  heavenly  inheri- 
tance. The  early  disciples  were  often  sum- 
moned before  Jewish  councils  and  Heathen 
magistrates,  and  commanded  under  the  seve- 
rest penalties  to  renounce  their  faith  in  Christ. 
Those  who  avowed  themselves  to  be  his  fol- 
lowers were  styled  Confesso?'S.  To  those  who 
should  thus  adhere  to  the  cause  of  Christianity 
in  defiance  of  contempt,  of  torture  and  of  death, 
the  highest  rewards,  were  promised;  while  such 
as  should  shrink  from  this  public  avowal,  are 
menaced  by  our  Lord  with  being  disowned  by 
him,  before  an  assembled  universe.  ^^  Whoso- 
"  ever  therefore  shall  confess  me,"  says  our  Di- 
vine Instructor  "  before  men,  him  will  I  con- 
*'  fess  also  before  my  Father  which  is  in  hea- 
''  ven — but  whosoever  shall  deni/  me  before 
^''  men,  him  will  I  also  deny  before  my  Father 
"  which  is  in  Heaven."  (Matt.  x.  32.  Or  as 
recorded  by  the  evangelist  Luke  (ch.  xii.  8.) 
^^  Whosoever  shall  co7ifess  me  before  men,  him 
^'  shall  the  Son  of  man  confess  before  the  angels 
"  of  God."  On  another  occasion,  our  blessed 
Lord,  '^  when  he  had  called  the  people,  with 
^^  his  disciples,"  said  to  them — "  Whosoever 
•■^  therefore  shall  be  ashamed  of  me  and  of  my 
*^  words  in  this  sinful  and  adulterous  gene- 
**  ration ;  of  him  also  will  the  Son  of  man  be 
•<  ashamed  when  he  cometh  in  the  glory  of  the 
^^  Father  with  the  holy  angels."  Mark  viii.  38. 
"  What  can  we  think  of  those"  says  the 


44  LETTERS  ON 

venerable  Dr.  Adam  Clarke, — ^^  who  call 
'^  themselves  Christians,  and  very  seldom  or 
^^  never,  are  found  at  the  Lord's  table  ?  They 
*^  are  either  despisers  or  neglecters  of  the  dy- 
'*  ing  words  and  command  of  their  Lord,  and 
'^  are  unworthy  of  the  benefits  resulting  from 
''  a  due  observance  of  this  divine  ordinance. 
''  If  the  omission  of  a  prescribed  duty  be  a 
*^  sin  against  God — and  who  dares  deny  it? 
^^  then  these  are  sinnere  against  their  own 
'^  souls.  Every  soul  who  wishes  not  to  abjure 
••  his  right  to  the  benefits  of  Christ's  passion 
*'  and  death,  should  make  it  a  point  with  God 
"  and  his  conscience  to  partake  of  this  ordi- 
-'^  nance  at  least  four  or  six  times  in  the  year, 
'^  and  continue  thus  to  show  forth  the  Lord's 
•^  death  till  he  come.'' 

The  apostle  Paul  in  his  epistle  to  the  Ro- 
mans, (chap.  X.  9.)  has  this  encouraging  assu- 
rance, '^  If  thou  confess  with  thy  mouth  the 
•^  Lord  Jesus,  and  shall  believe  in  thy  heart 
^^  that  God  raised  him  from  the  dead,  thou 
^*  shalt  be  saved  ;" — "  for,"  he  adds  in  ano- 
ther passage,  (chap.  x.  10.) — "  with  the  heart 
"•'  man  believeth  unto  righteousness,  and  with 
^^  the  mouth  confession  is  made  unto  salva- 
"  tion." — Such  is  the  encouragement  held  out 
to  believers  to  make  an  open  profession  of  their 
faith — and  such  too  are  the  awful  conse- 
quences that  will  follow  their  wilful  neglect  of 
this  duty.  On  the  other  hand  I  shall  add  two 
passages  of  Scripture  of  tremendous  import. 
Heaven  grant  that  the  consideration  of  them 
may  leave  a  powerful  and  durable  impression, 
on  your  heart — "  See  that  ye  refuse  not  him 


THE  9ACRAMEST.  45 

^^  that  speaketh.  For  if  they  escaped  not,  who 
'»  refused  him  that  spake  on  earth  ;  much  more 
"  shall  not  we  escape  if  we  turn  away  from 
*^  him  that  speaketh  from  heaven." — (Heb. 
xii.  25.) — ^^  For  if  the  word  spoken  by  angels 
*^  was  stedfast,  and  every  transgression  and 
*^  disobedience  received  a  j  list  recompence  of 
**  reward ;  how  shall  we  escape,  if  we  neglect 
**'  so  great  salvation?"  (Heb.  ii.  2,  3.) 

Under  a  confident  assurance  then  of  being 
recognized  by  the  Sovereign  of  the  Universe, 
before  the  holy  angels,  if  we  openly  profess 
our  faith  in  Christ,  before  men — and  of  being 
disowned  by  him  in  Heaven,  if  we  refuse  to 
acknowledge  his  authority  on  earth ;  what 
sincere  believer  in  Divine  Revelation  can 
hesitate  a  moment  on  the  course  he  should 
pursue? — Immortal  glory  on  the  one  hand — 
rejection  from  the  presence  of  our  ascended 
Redeemer  on  the  other. — Oh  who  would  doubt, 
or  pause  in  a  case  so  plain ! 


LETTER  IX. 


My  Dear  Friend — 

You  admit  that  your  judgment 
is  convinced  on  the  su])ject  of  your  chify — that 
you  ought  without  delay  to  make  an  open  pro- 


46  LETTEfiS  ON 

feSsion  of  your  faith  in  Christ ;  but  that  you 
have  still  scruples  that  you  cannot  subdue. — 
That  had  the  institution  of  the  Lord's  Supper 
remained  on  the  footing  on  which  it  is  placed 
in  the  gospels,  you  would  have  had  no  just 
ground  for  hesitation  or  delay.  But  that  cer- 
tain passages  in  the  writings  of  the  apostle 
Paul ;  especially  some  that  may  be  found  in 
the  11th  chap,  of  his  first  epistle  to  the  Corin- 
thians ;  and  in  the  6th  and  10th  chapters  of 
his  epistle  to  the  Hebrews ;  are  calculated  to 
excite  the  dread  of  timorous  believers ;  and  you 
doubt  not,  "  have  deterred  many  others  as 
*^  well  as  yourself  from  asking  admission  to  this 
*^  solemn  ordinance." 

There  is  certainly  much  apparent  ground 
for  your  scruples,  according  to  the  phraseology 
of  our  common  version  of  the  Bible ;  and  with- 
out a  due  consideration  of  the  circumstances 
under  which  the  epistles  in  question  were 
v^rritten.  But  I  trust  you  will  find  that  your 
difficulties  will  vanish  when  you  come  to  un- 
derstand the  true  import  of  those  passages  of 
Scripture  to  which  you  have  referred. 

On  this  subject  let  us  turn  to  some  of  the 
ablest  expounders  of  the  New  Testament, — 
to  writers  whose  lives  were  passed  in  the  study 
of  the  original  languages  in  which  the  sacred 
Scriptures  were  composed,  and  whose  talents, 
learning,  and  judgment  are  entitled  to  our 
highest  confidence  and  respect. 

Dr.  Macknight,  who  is  perhaps  the  ablest 
commentator  who  has  written  on  the  apostoli- 
<»al  epistles — and  who  was  eminently  skilled  in 


THE  SACRAMENT.  47 

die  Greek  language,  gives  the  following  para- 
phrase of  those  two  verses  in  the  11th  chap, 
of  St.  Paul's  First  Epistle  to  the  Coriuthians, 
which  in  our  common  translation  have  always 
worn  the  most  terrifying  aspect. 

1  Cor.  chap.  xi.  ver.  27. — Common  trans- 
lation— '•  Wherefore,  whosoever  shall  eat  this 
"  bread,  and  drink  this  cup  of  the  Lord  un- 
"  worthily,  shall  be  guilty  of  the  body  and 
•'  blood  of  the  Lord." 

Paraphrase. 

^•'  So  then  whoever  shall  eat  this  bread  and 
^^  drink  this  cup  of  the  Lord  unworthily — 
"  either  by  eating  it  as  a  common  meal, — or  as 
"  the  bond  of  a  faction — or  to  promote  some 
"worldly  purpose;  shall  be  guilty  of  prof  an - 
''  ing  the  symbols,  of  the  body  and  blood  of  the 
••  Lord." 

Text  in  the  commoti  version. — Verse  29th. 
<'  For  he  that  eateth  and  drinketh  unworthily, 
"  eateth  and  drinketh  damnation  to  himself — 
^^  not  discerning  the  Lord's  body." 

Dr.  Macknight's  Paraphrase. 

i'  For  he  that  eateth  the  Lord's  Supper  im- 
"  properly,  subjects  himself  to  punishment ; 
••  because  he  does  not  discriminate,  the  sym- 
"  bols  of  the  body  of  the  Lord  from  common 
^»'  bread  and  wine,  designed  for  the  nourish- 
^'  ment  of  life." 

On  the  word  translated  "  damnation^'' — Dr. 
Mar  knight  has  the  following  note — 

«  Drinketh  punishment.^'     That  this  is 


43  LETTERS  OX 

'^  the  signification  of  "  Krima" — (here  trans- 
'^  lated  ^^  dcunnatiow^  in  the  common  ver- 
*^  sion  of  the  Bihle)  is  plain  from  the  following 
*^  verse  where  the  Corinthians  are  said  to  be 
*'  visited  with  sickness,  del:ility  and  death,  for 
**  eating  unworthily.  Besides  Krima^  is  often 
"  used  in  the  New  Testament  to  denote  j&?/ni.sA- 
**  ment,  as  in  Matt  xxiii.  14.  Rom.  xiii.  2. 
*^  James  iii.  1.  and  1  Pet.  iv.  17." 

Dr.  Doddridge  in  a  note  on  this  word,  in 
his  Family  Expositor,  makes  the  following 
remark — 

<^  I  think  it"  says  he  "  the  most  unhappy 
*^  mistake  in  all  our  version  of  the  Bible,  that 
'^  the  word  Krima,  is  here  translated  *'  dam- 
*^  nationP  It  has  raised  a  dread  in  tender 
*■'■  minds  which  has  greatly  obstructed,  the  com- 
*^  fort  they  might  have  received  frwn  this  or- 
^'  dinance — The  apostle  afterwards  says,  "  we 
*^  are  judged^'' — that  is,  as  he  afterwards  ex- 
^^  phdns  it,  '^  we  are  corrected,  that  we  may 
*•  not  be  condemned ;"  which  plainly  shows 
^^  the  judgments  spoken  of,  might  be  fatherly 
*'  chastisements y  ^'  This  sin,  (as  sin^)  does 
^^  indeed  expose  us  to  condemnation,  should 
*^  God  be  extreme  to  mark  it,  as  an  irreverent 
**  behaviour  under  any  ordinance,  does  ; — but 
*^  it  is  superstition  to  set  this  at  so  vast  a  dis- 
*^  tance  from  all  the  rest  as  many  do." 

The  Greek  word  '^  Kri?na/'  having  in  7nany 
instances  without  due  consideration,  been  ren- 
dered, by  the  word  '•  damnation''''  in  our  com- 
mon version  of  the  Bible,  and  in  other  places 
by  the  word  ^^  condemnation,"  it  is  a  matter 


THE  SACRAMENT.  49 

of  no  little  importance  to  persons  not  skilled  in 
the  Greek  tongue,  to  know  what  is  the  true 
meaning  of  this  very  formidable  word. 

It  is  derived  from  the  Greek  verb  "  Krino*^ 
to  Judge  and  it  has  been  incorrectly  translated 
by  the  English  word  "  damnation,''^  in  the. 
following  passages  of  the  New  Testament.  In 
1  Cor.  ch.  xi.  29. — In  Matt,  xxiii.  14. — Mark 
xii.  40. — Luke  xx.  47. — Rom.  iii.  8  and  xiii. 
2.  But  in  various  other  passages,  it  has  been 
rendered  into  English  by  the  wovd  J icdgtiienf, 
ov  condemnatioru  as  in  (Rom.  ch.  v.  16.)  '•  For 
'•  i\\e  judgment  {Krima)  was  by  one  unto  con- 
•"  demnatlon,'^  {KH?na,)  or  according  to  Dr. 
Macknight's  more  accurate  translation.  ••  For 
*•  verily  the  seutence,  was  for  one  offence  to 
••  condemnation^^  on  which  he  has  the  follow- 
ing no^e. 

••  The  original  word  "  Krima^^^  signifies 
*•  the  sentence  of  a  judge,  especially  a  sentence 
**  of  condemnation.'' 

So  again  in  St.  Luke's  gospel  (ch.  xxiv. 
26.)  '*  And  how  the  chief  priests  and  our  ru- 
>*  lers  delivered  him  to  be  condemned  [Kri- 
nomai)  to  death,*'  and  again  in  (ch.  xxiii.  40.) 
'•  Dost  thou  not  fear  God/'"  seeing  thou  art 
m  ihe  SB-mo^  condemnation.  [Krima.)  In  like 
manner  in  the  gospel  according  to  ^latthew 
(ch.  viii.  2.)  for  with  whatjudgment  (Krima) 
ye  judge,  ye  shall  he  judged*  (the  same  verb.) 

In  our  common  version  of  the  New  Testa- 
ment, is  the  following  passage  (Rom.  iii.  8.) 

"  And  not  rather,  (as  we  be  slanderously 
*'•  reported,  and  as  some  affirm  that  we  say,) 

E 


dp  LETTERS  OX 

^^  let  US  do  evil  that  good  may  come) — whobC 
<•  damnation  is  just/*' 

Thus  rendered  by  Dr.  Macknight. — "  And 
*^  not  add,  as  we  are  slanderously  reported  to 
'^  practise,  and  as  some  affirm  we  order" — 
^'  Certainly  let  us  do  evil  that  good  may 
come,"   of  these,  the  condemnation  is  just." 

In  like  manner  in  Rom.  ch.  xiii.  2.  are  these 
words. 

^^  Whosoever  resisteth  the  power,  resisteth 
^^  the  ordinance  of  God ;  and  they  that  resist 
'*  shall  receive  to  themselves  damyiationP 

Thus  translated  by  Dr.  Macknight. — 
^^  Wherefore  he  that  setteth  himself  in  oppo- 
^'  sition  to  the  power,  resisteth  the  ordinance 
^'  of  God,  and  they  who  resist,  shall  procure 
*■' punishtnent  [Krima)  to  themselves." 

Dr.  Campbell,  one  of  the  most  accurate  and 
judicious  writers,  and  one  of  the  most  profound 
Greek  scholars,  who  has  at  any  period  written 
on  the  Sacred  Scriptures,  in  his  admiral)le 
translation  of  the  New  Testament,  uniform! v 
translates  the  Greek  word  ''  Krima,^^  by  the 
English  words  '^ punishnent,  or  condemna- 
tion.^^ 

In  his  note  on  Mark  ch.  xii.  40.  he  has  the 
following,  just  and  striking  observation — 

'^  But  this  word  damnation^  is  confined  to 
'*  the  punishment  of  Hell,  to  which  the  impeni- 
^^  tent  will  hereafter  be  condemned.  I  think 
*'  it  unwarrantable  in  a  translator  to  limit  the 
*^  words  of  the  sacred  penmen  to  this  meaning, 
^'  when  neither  the  terms  used,  nor  any  thing 
<<  in  the  context  can  be  said  to  limit  them." 


THE  SACKAMENT.  51 

The  phrase  ''  Kriscs  tees  Gehennees^  and 
*•  aionios  Krisis,^'  the  literal  sense  of  which 
is — '^  the  punishment  of  Hell, ''^  and  ^'eternal 
'^ punishments^''  are  the  onhj  terms  in  the  gos- 
pel which  may  be  rendered  ^'^  damnation,''''  and 
even  in  these  I  think  it  preferable  for  an  ob- 
vious reason,  to  use  the  periphrasis  (circum- 
locution) of  the  sacred  writer.  By  the  frequent^ 
unnecessary,  and  sometimes  censurable  re- 
course of  translators  to  the  terms,  "  damned'^ 
^^  damnation,^'  and  "  damnable,^^  and  others 
of  a  like  import,  an  asperity  is  given  to  the 
language  of  most  modern  translators  of  the 
New  Testament,  which  the  original  evidently 
has  not." 

And  in  his  note  on  Mark  xvi.  16.  the  same 
learned  writer  observes,  ^'  the  term  ^'  damn- 
*»  cf/"  with  us  relates  solely  to  the  doom  which 
shall  be  pronounced  on  the  wicked  at  the  last 
day.  This  cannot  be  affirmed  with  truth  of  the 
Greek  word  ^*  Kata-krino,'''^  which  corres- 
ponds exactly  with  the  English  word  '^  con- 
"  demny  Messrs  Beausobre  and  L'Enfant,  in 
their  French  version  of  the  New  Testament, 
uniformly  translate  the  Greek  word  ^*  Krima,^'* 
condemnation,  and  in  their  remarks  on  the 
memorable  passage  in  the  epistle  to  the  Co- 
rinthians which  has  led  to  the  present  investi- 
gation, they  observe,  that ''  St.  Paul's  expres- 
^^  sions  in  (1  Cor.  ch.  xi.  29.)  are  lively,  but 
*■*  figurative,^''  and  refer  for  explanation  of 
them,  to  Levit.  xxii.  2.  &c. 

I  remain  truly  yours. 


5^  LETTERS  OJf 

LETTER  X. 


My  Dear  Friend — 

The  incorrect  translation  of  tlie 
Greek  word  *"'  Krima^'^^  which  occurs  in  the 
29th  verse  eh.  xi.  of  St.  Paul's  First  Epistle  to 
the  Corinthians,  having  occasioned  so  much 
misconception  and  excited  so  much  groundless 
dread  among  persons  of  tender  consciences, 
who  were  disposed — nay  anxious  to  partake 
of  the  Lord's  Supper :  I  cannot  think  you  will 
regret  obtaining  further  light  on  the  subject, 
by  the  perusal  of  the  opinions  of  able  and 
learned  Theologians  on  this  passage.  For 
your  satisfaction,  I  will  extract  some  explana- 
tory remarks  from  two  eminent  authors,  whose 
writings  are  much  esteemed. 

The  first  passage  I  shall  copy,  is  from  the 
celebrated  "  Elements  of  Theology,"  by  the 
Bishop  of  Lincoln. 

In  his  observations  on  the  following  extract 
from  the  25th  Article  of  the  Church  of  Eng- 
land. *'  But  they  that  receive  them,  (the  Sa- 
'^  craments)  iinwoi'thily,  purchase  to  them- 
^^  selves  damnation,  as  St.  Paul  says,'' — our 
author  has  these  remarks. — 

The  passage  here  referred  to,  is  the  fol- 
lowing, and  it  relates  to  the  Lord's  Supper 
only.  ^'  For  he  that  eateth,  &c."  (1  Cor.  ch. 
xi.  29.) — It  is  material  to  observe  that  the 


THE  SACRAMENT.  53 

word  ^^  damnatiorv'^  at  the  time  the  Bible  was 
translated,  meant  no  more  than  condemnation  : 
any  sentence  of  punishment  whatever,  without 
a  particular  reference  to  the  eternal  torments, 
to  which  the  impenitently  wicked  will  be  con- 
signed at  the  last  day ;  and  that  St.  Paul  in 
the  above  passage  does  not  refer  to  that  dread- 
ful punishment,  appears  from  the  following 
verse,  "  for  this  cause  many  are  weak  and 
*^  sickly  among  you^,  and  some  sleep,  that  is — 
*^  are  dead.'' 

'^  The  Corinthians  had  been  guilty  of  great 
aljuses  in  the  ceremony  of  the  Lord's  Supper, 
and  the  damnation  which  they  thereby  brought 
on  themselves,  was,  as  we  learn  from  St  Paul, 
weakness,  sickness  and  death  ;  that  is  temporal 
punishments  only,  and  not  eternal  damnation.''^ 

^'  This  is  also  evident  from  the  32d  verse, 
where  it  is  said  '^^  But  when  we  are  judged, 
"'  we  are  chastened  of  the  Lord,  that  we  should 
*^  not  be  condemned  with  the  world,"  tiiat  is, 
when  we  are  punished  in  this  manner  in  the 
present  life,  we  are  chastened  by  our  Heavenly 
Father,  that  we  may  be  brought  to  a  sense  of 
our  duty,  and  by  reforming  ourselves — may 
avoid  that  condemnation  which  the  impeni- 
tent world  will  suffer  in  a  future  state.  The 
word  ^*  Krima^'  used  by  St.  Paul  in  this  pas- 
sage occurs  frequently  in  the  New  Testament 
1)ut  in  no  one  instance  docs  it  exclusively  sig- 
nify the  sentence  of  eternal  punishment.  It  is 
sometimes  tv^iw^XntitA  judgment,  as  '^  the  time 
"■  to  come  that  judgment  [Krima]  will  be- 
^'  gin  at  the  house  of  God,"  1  Pet.  iv.  17.  and 

e2 


64  LETTERS  ON 

sometimes  it  is  rendered  "  condemnation,^-  as 
when  one  of  the  malefactors  who  was  crucified 
with  our  Blessed  Lord  rebukes  the  other  iu 
these  words,  '^  Dost  thou  not  fear  God,  seeing 
'^  thou  art  in  the  same  condemnation.^^  [Kri- 
ma.)    It  is  evident  that  in  these  passages  ete}'- 
nal  damnation  could  not  have  been  meant- 
When  therefore  it  is  said  that  by  ^^  unworthily 
"  receiving  the  Lord's  Supper,  men  purchase 
*•  for  themselves  damnation ;"  the  meaning  is, 
that  by  so  doing  they  are  guilty  of  a  great 
sin,   and  are  therefore  liable  to  punishment 
from  God ;  but  this  like  other  sins  may  be  re- 
pented of,  and  forgiven  through  the  merits, 
and  for  the  sake  of  the  blessed  Redeemer.    In 
a  note  to  the  foregoing,  the  Bishop  of  Lincoln 
adds, — ''•  It  is  much  to  be  feared  that  the  ex- 
*^  pression  ^^  we  eat  and  drink  our  own  damna- 
■''  tion,^^  in  our  communion  service,  deters  many 
persons  from  participating  of  the  Lord's  Sup- 
per ;  and  therefore  I  recommend  to  clergymen, 
occasionally  to  explain  to  their  congregations 
the  meaning  of  the  original  passage  from  which 
it  is  taken,  as  well  as  the  sense  of  the  word 
damnation^  when  our  Bible  was  translated. 
That  the  compilers  of  our  Liturgy  did  not  in- 
tend to  apply  the  word  '' damnation'^''  anymore 
than  St.  Paul,  the  word  "  Krima^'^  to  eternal 
punishment,  is  evident  from  what  follows,  viz. 
••  We  kindle  God's  wrath  against  us  ;  we  pro- 
'^^  voke  him  to  plague  us  with  divers  diseases, 
*»'  and  sundry  kinds  of  death." 

The  only  other  extract  I  shall  make  on  this 
important  passage  (1  Cor.  ch.  xi.  29.)  is  froi» 


THE  SACRAMENT.  55 

the  learned  and  venerable  Mr.  Stackhousej* 
I  give  it  at  large  because  I  think  it  is  more 
clear  and  satist<.ctory  than  I  have  met  with, 
in  any  other  writer. 

"  In  order,  says  he,  to  know  the  true  mean- 
ing of  the   words  of  the  apostle,  it  will  be 
necessary   to    observe   that  in   the  primitive 
church  it  was  usual  to  bring  to  the  religious 
assemblies,  every  one  as  he  was  able  and  dis- 
posed,  provisions    for   a    common  entertain- 
ment.''     Out  of   these   provisions   a   conve- 
nient portion  was  set  apart  to  be  consecrated 
for  the  blessed  Sacrament.     This  Sacrament 
was  in  some  churches  celebrated  before,  in 
others  after,  the  feast  of  love,  (as  that  enter- 
tainment was  used  to  be  called,)  but  in  all 
places,  they  were  both  celebrated  in  company 
with  each  other.     The  design  of  these  feasts, 
was  to  express  friendship  and  concord,  and  to 
shew  that  christians  esteemed  themselves  one 
family,  and  one  body — to  be  a  comfort  to  the 
poor  whose  necessities  were  thus  relieved  at 
the  public  expence ;  and  to  speak  the  charity 
and  condescension  of  the  rich,  who  thus  de- 
clared their  poorer  brethren  in  all  christian 
privileges,  fellow  members  and  equal  with  the 
greatest.    These  voluntary  contributions  were 
styled  oblationsn  because  every  contributor  was 
understood  to  devote  what  he  brought  to  a  re- 
ligious use,  and  to  divest  himself  of  all  man- 
ner of    property   in  it.       And   therefore  as 
these   entertainments  were  designed  for  the 
whole  body  of  believers  every  one  who  came 

♦  See  his  body  of  Divinity. 


56  LETTERS  ^N 

to  the  communion  had  a  right  to  share  alike* 
thougli  all  did  not  contribute  alike — nay, 
thougli  the  circumstances  of  some  were  so 
strait  that  they  could  not  contribute  any  part 
at  all/*' 

*^  Now  when  this  parity  was  broken  in  upon, 
when  every  one  would  take  upon  him  to  eat  at 
his  own  time,  in  separate  company  and  in  pro- 
portion to  his  own  bringing ;  the  rich  met,  and 
excluding  the  poor  from  what  should  have 
been  the  common  entertainment,  after  much 
riot  and  excess,  they  went  to  the  Sacrament  in 
no  small  disorder.  One  was  hungry,  having 
eaten  nothing  at  all ;  and  others  drunken,  hav- 
ing feasted  intemperately ;  and  so  the  poor 
were  despised  and  neglected.  This,  the  apos- 
tle condemns  as  a  gross  profanation  of  that  so- 
lemn institution,  at  the  participation  whereof 
they  behaved  with  as  little  reverence  as  if  they 
had  been  at  a  common  meal.  This  is  the  eat- 
ing and  drinking  which  he  calls  unworthy^ 
for  v.hich  he  pronounces  them,  "  guilty  of  the 
*^  body  and  blood  of  the  Lord,*'  and  tells  them 
that  they  incur  the  judgment  of  God.  For 
that  the  word  "'•  Krima'^  which  our  translators 
render  damnation,  does  not  here  signify  ete)-- 
nal  misery,  or  that  which  is  elsewhere  termed 
the  damnation  of  Hell,  but  only  a  temporal 
judgment  and  chastisements,  in  order  to  the 
prevention  of  eternal  condemnation;  is  evident 
from  what  follows.  ^'  For  this  cause,  many  are 
^^  weak  and  sickly  among  you,  and  many  sleep" 
that  is, — for  this  irreverence,  God  hath  sent 
among  you  several  diseases  of  which  many 


THE  SACRAMENT.  57 

have  died.  Wherefore  my  brethren,  says  the 
apostle  "  when  ye  come  together  to  eat,"  (viz. 
at  these  love  feasts)  ^*  tarry  one  for  another ; 
^^  and  if  any  hunger,  let  him  eat  at  home,  that 
"  ye  come  not  together  unto  judgment."  The 
cri?ne  for  which  the  Corinthians  were  censured 
by  the  apostle,  was  then  clearly,  the  irreve- 
rent and  disorderly  participation  of  the  Sa- 
crament; and  their  pimishmetit^  was  those 
temporal  diseases,  and  other  chastisements 
which  God  inflicted  on  them  for  this,  their 
irreverence  and  contempt." 

^'  And  now"  adds  our  author,  ^^  is  it  not 
clear  as  the  light,  that  in  a  church  like  ours, 
where  the  consecrated  elements  are  distri- 
buted as  nigh  to  the  primitive  institution  as 
well  as  can  be  imagiricd.  the  imumrthincss 
charged  upon  the  Corinthians  neither  is,  nor 
can  possibly  be  ours.  And  if  so,  it  follows  that 
those  texts  of  St.  Paid  are  per\  erted  to  a  very 
wrong  use,  when  they  are  made  a  pretence 
for  keeping  from  the  holy  table,  the  persons 
whose  present  circumstances  have  no  manner 
of  affinity  with  them." 

From  the  foregoing  illustrations,  I  trust  my 
friend,  that  you  nuist  be  satisfied  in  regard  to 
the  meaning  of  the  word  damnation  as  used 
by  the  apostle  Paul  in  the  29th  verse  of  the 
xi.  ch.  of  1  Cor.  Further  quotations  would  only 
be  a  tax  on  your  patience. 

I  have  been  anxious  by  what  I  have  given 
from  learned  men,  to  remove  a  false  impres- 
sion respecting  the  text  in  question,  under 
a  full  persuasion  that  1  should  thus  obviate  a 


58  LETTERS  ON 

most  formidable  scruple,  and  remove  a  stum- 
bling block,  which  has  had  a  very  unhappy 
influence  on  many  young  and  timid  converts ; 
a  difficulty  which  has  detered  thousands  from 
partaking  of  a  Sacrament,  that  is  calculated  to 
impiirt  the  liveliest  joy  to  a  true  penitent,  and 
to  afford  solid  consolation  under  the  pressure 
of  affliction  and  at  the  close  of  every  believers 
life. 

I  remain  very  truly  yours,  &.c. 


LETTER  XI. 


My  Dear  Friend — 

A  second  passage  in  the  writ- 
ings of  the  apostle  Paul  which  you  say  has 
given  you  much  uneasiness,  and  which  you 
think  is  calculated  to  excite  the  apprehensions 
of  timid  converts ;  is  contained  in  the  sixth 
chapter  of  the  Epistle  to  the  Hebrews,  in  the 
4th,  5th,  and  6th,  verses.  The  words  are  as  fol- 
^^  low.  For  it  is  impossible  for  those  who  were 
^^  once  enlightened,  and  have  tasted  of  the 
"  heavenly  gift,  and  were  made  partakers  of 
*•  the  Holy  Ghost,  and  have  tasted  the  good 
*'  word  of  God,  and  the  powers  of  the  world 
^^  to  come :  if  they  shall  fall  away,  to  renew 


THE  SACRAMEMT.  59 

*^  them  again  unto  repentance,  seeing  they 
''  crucify  to  themselves  the  Son  of  God  afresh, 
*^  and  put  him  to  an  open  shame." 

Th.e  meaning  that  has  too  frequently  been 
attached  to  this  passage  is  in  substance,  that 
they  who  have  once  been  convinced  of  sin — 
who  have  seen  the  necessity  of  a  Saviour — 
who  have  made  an. open  profession  of  their 
faith  in  him,  especially  by  a  participation  of  the 
Lord's  Supper,  and  have  afterwards  relapsed 
into  former  habits  of  impiety  or  vice ;  may  be 
said  to  have  "  crucified  afresh  the  Son  of  God, 
*•'  and  put  him  to  an  open  shame/'  cannot  be 
"  renewed  to  repentance,''  but  have  been 
guilty  of  ••  an  unpardonable  sin." 

This  passage  in  the  epistle  to  the  Hebrews, 
has  been  the  subject  of  much  discussion  among 
Theologians,  and  is  one  on  which  there  has 
existed  considerable  diversity  of  sentiment. 
Instead  of  venturing  any  opinion  of  my  own, 
on  a  matter  so  controverted  I  shall  endeavour 
to  collect  and  exhibit  what  appears  to  be  the 
soundest  construction  given  by  some  of  our 
most  intelligent  commentators. 

The  pious  and  learned  Burkitt,  thus  ex- 
plains the  passage. 

*By  the  >'•  enliglitened,"  here  understand 
those  that  v*  ere  baptized  and  embraced  Christi- 
anity. The  ancients  called  baptism,  illumina- 
tion :  and  baptized  persons,  the  enlightened  ; 
because  of  the  Divine  illumination  wliich  was 
conveyed  to  the  minds  of  men  by  the  know- 
ledge of  Christianity.   By  "  tasting  of  the  hea- 

*  See  Burkitt  en  the  New  Testament  in  loco. 


60  LETTERS  ON 

^^  venly  gift,  and  being  made  partakers  of  the 
^^  Holy  Ghost ;'' — understand  such  as  had  not 
only  heard  of  the  extraordinary  gifts  of  the 
Holy  Ghost,  but  who  had  some  experience  of 
them, themselves;  asalsoof  thespintual  benefits 
conferred  upon  them  in  baptism,  by  the  Holy 
Spirit.  By  ^^  tasting  of  the  good  word  of 
*^  God,^' — understand  some  relish  of  the  truth 
and  goodness  of  the  gospel — some  pleasure  in 
entertaining  it,  by  reason  of  the  gracious  pro- 
mises of  eternal  life  contained  in  it. 

The  gospel  that  proclaimed  remission  of 
sins  was  a  ^^  good  word."  This  good  word 
they  saw  by  miracles,  tongues  and  prophecy, 
and  so  could  not  but  be  convinced  of  the  truth 
of  it. 

^'  The  povv  ers  of  the  world  to  come," — that 
is,  ^*  the  powers  of  the  gospel  age,"  for  the 
luorld  to  come^  in  the  language  of  the  prophets, 
signifies  the  times  of  the  Messiah;  And  thus 
*•  the  powers  of  the  world  to  come" — are  the 
miraculous  powers  of  the  Holy  Ghost,  be- 
stowed on  men,  in  order  to  the  propagation  of 
the  gospel.  Such  were  the  gifts  of  healing,  of 
casting  out  devils,  working  miracles,  &c. 

Others  by  "  tasting  of  the  powers  of  the 
^'  world  to  come,"  understand,  some  appre- 
hensions of  the  resurrection  and  future  judg- 
ment with  aifcctions  suitable  thereto.  '•'  Now 
concerning  these,"  says  the  apostle,  ^*  if  they 
'^  fall  away,"  that  is,  if  they  shall  apostatize 
from  this  profession,  in  consequence  of  their 
love  to  the  present  world,  or  from  fear  of  per- 
secution and  sufl'erings ;  if  they  shall  relapse 


THE  SACRAMENT.  '    61 

^•'  either  to  heathenism  or  to  Judaism  ;  it  is  im- 
<<  possible  to  renew  them  again  to  repentance," 
that  is,  it  is  a  thing  very  difficult — hardly  ta 
be  hoped  for,  that  such  wilful  apostates  should 
be  restored  again  by  repentance,  '^  seeing  they 
*^  crucify  to  themselves  afresh  the  Son  of  God, 
^^  and  put  him  to  an  open  shame,"  that  is,  they 
virtually  and  in  efiect  crucify  him  over  again 
inasmuch  as  in  them  lies ;  for  by  denying  and 
renouncing  him,  they  declare  him  to  be  an 
impostor,  and  consequently  worthy  of  death. 
.So  that  the  plain  sense  of  these  words  seems 
to  be  this,  ^^  If  those  who  are  baptized  and 
•"'  have  received  the  doctrines  of  the  gospel, 
•^  and  are  endowed  with  the  gifts  of  the  Holy 
"  Ghost,  shall  yet  after  all,  apostatize  from 
•^  Christianity,  it  is  very  difficult,  and  next  to 
^^  impossible,  to  recover  such  by  repentance, 
'^  seeing  they  are  guilty  of  as  great  a  crime, 
"  as  if  in  their  own  persons  they  had  put  to 
*•  death,  and  ignominiously  used  the  Son  of 
^<God." 

An  exposition  corresponding  in  substance 
with  the  foregoing,  from  Mr.  Burkitt,  I  ex- 
tract from  Mr  Stackhouse's  Complete  Body  of 
Divinity. *^  After  transcribing  the  passage  now 
under  consideration,  this  learned  Theologian 
says,  ^^  We  must  remember,  1 ,  That  it  is  very 
Usual  in  Scripture  to  express  that  by  impossible, 
which  is  extremely  difficult,  or  impossible  for 
human  strength,  unassisted  by  divine  grace 
to  accomplish.  Thus  in  the  case  of  '^  ricli 
''  men's  entering  into  the  kingdom  of  heaven.'' 

•  See  page  553. 


^  ir 


6^  LETTERS  ON 

(Matt.  xix.  26.)  Our  blessed  Saviour  explaim-. 
himself  by  saying  that,  though  the  thing  be 
impossible  with  regard  to  the  temptations  such 
person  are  liable  to,  and  their  natural  inability 
to  resist  them,  "yet  the  things  that  are  im- 
*^  possible  with  men,  are  possible  with  God," 
(Luke  xviii.  27.)  that  is,  he,  by  the  prevailing 
influence  of  his  grace,  may  wean  their  hearts 
from  the  world,  and  enable  them  to  overcome 
their  darling  inclinations.  And  in  like  manner 
though  men  who  resist  and  quench  the  Holy 
Spirit,  by  sin,  cannot  renew  themselves,  yet 
God  can  give  them  the  heart,  and  power  of 
repentance  and  renovation ;  and  therefore  the 
word  impossible  here,  is  not  to  be  taken  in  a 
strict  and  rigorous,  but  in  a  comparative  sense 
only." 

2.  "  That  these  texts  in  the  Hebrews,  relate 
not  to  every  sort  of  wilful  offenders,  but  to  such 
only  as  revolt  and  fly  ojf  entirely,  from  the 
faith  of  the  gospel.  For  this  reason  they  are 
l)randed  with  the  name  of  adversaries — such 
as  "  crucify  the  Son  of  God  afresh," — as  tram- 
ple him  under  foot, — "  count  the  blood  of 
^*the  covenant  an  unholy  thing — and  do  de- 
**  spite  to  the  Spirit  of  gi'ace."  And  these  men 
to  be  sure  it  is  impossible  to  renew,  while  they 
continue  in  their  apostacy  ;  because  they  have 
cast  oif  their  only  remedy.  Faith,  we  all  know, 
is  the  indispensible  condition  of  pardon ;  but 
this  they  have  rejected  and  disclaimed,  and 
consequently  are  not  within  the  covenant,  nor 
under  the  influence  of  grace ;  they  have  de- 
nied the  Lord  that  bought  them,  they  have 


THE  SACRAMENT. 


63 


renounced  the  whole  religion  of  Christ,  and 
therefore  cannot  reap  any  benefit  from  the  sa- 
crifice of  that  blood  which  they  esteem  com- 
mon and  no  sacrifice  at  all ;  or  from  the  nierits 
of  him  whom  they  tread  under  foot,  as  if  he 
were  still  dead,  and  lying  in  the  grave,  and 
consequently  account  him  a  vile  miscreant  and 
impostor." 

'•  But  the  case  is  far  difierent  with  those 
<<  who  are  engaged  in  a  sinful  course,  and  yet 
^<  have  not  made  such  dangerous  defection,  or 
'<  thrown  off  the  profession  of  Christianity. 
"  They  may  see  their  folly  and  acknowledge 
'<  the  merit  of  their  Saviour's  atonement ;  they 
"  may  comply  with  the  good  motions  of  the 
*'  Spirit  which  they  have  too  long  resisted, 
<^  though  they  have  not  formally  done  public 
'i  despite  to  him.  There  is  a  mighty  difference 
"  between  walking  unworthy  of  the  christian 
•'^  profession,  and  being  open  and  avowed  ad- 
"  versaries  to  it ;  between  a  conversation,  un- 
*'  becoming  the  gospel,  and  principles  that 
"  professedly  overthrow  it ;  and  consequently 
"  those  passages  in  Scripture  which  strike  at 
•^  one  of  these  and  declare  it  incapable  of  for- 
••  giveness,  need  not — must  not  be  applied  to 
^'  the  other,  so  as  to  exclude  from  it  all  hope 
'^*  and  comfort,  a  case  so  very  unlike  it." 

To  fortify  the  foregoing  explanation  from 
Mr.  Stackhouse,  I  subjoin  an  extract  from  the 
commentary  and  notes  of  the  learned  and  ju- 
dicious Dr.  Macknight. 

His  commentary  on  this  passage  from  the 
6th,  chap,  of  Hebrews  is  as  follows. — 


64  LETTERS  ON 

"■  For  it  is  impossible  for  us  to  restore  a  se- 
*'  cond  time  by  repentance,  those  who  have 
*^  been  once  enlightened  by  believing  the  gos- 
*'  pel,  and  have  tasted  of  the  heavenly  gift  of 
"  freedom  from  the  yoke  of  the  law  of  Moses, 
*^  and  from  the  grievous  supei-stitions  of  hea- 
*^  thenism,  which  is  bestowed  on  Jews  and 
*^  Gentiles  under  the  gospel,  and  have  been 
*^  made  partakers  of  the  gifts  of  the  Holy 
^'  Ghost  at  their  baptism.  And  have  perceived 
^*  the  excellence  of  the  word  of  God,  the  doc- 
*•  trines  and  promises  of  the  gospel,  and  have 
*^  seen  the  efiicacy  of  the  powers  of  the  gospel 
'•  dispensation,  in  reforming  siniiei's,  and  yet 
^^  have  renounced  the  gospel  in  the  imagina- 
''  tion  that  Jesus  was  justly  punished  with 
''  death  as  an  impostor,  crucifying  a  second 
*^  time  in  their  own  mind,  and  making  a  public 
''  example  of  the  Son  of  God,  by  inwardly  ap- 
*^  proving  of,  and  consenting  to  his  punish- 
"  ment.'' 

His  notes  on  this  passage,  are  as  follow. 

^•'  For  it  is  impossible  to  renew  again  by  re- 
"  pentance.'^ — '*  The  apostle  does  not  mean 
*^  that  it  is  impossible  for  God  to  renew  a 
'^  second  time  by  repentance  an  apostate,  but 
*^  that  is  impossible  for  the  Minisiers  of  Christ 
*^  to  convert  a  second  time  to  the  faith  of  the 
'■*  gospel,  one,  who  after  being  made  acquainted 
"  with  all  the  proofs  by  which  God  hath 
'^  thought  fit  to  establish  Christ's  mission,  shall 
"  allow  himself  to  think  him  an  impostor,  and 
<*  renounce  his  gospel.  The  apostle  knowing 
^<^  this,  was  anxious  to  give  the  Hebrews  jit5t 


THE  SACRAMENT.  65 

^'  views  of  the  ancient  oracles  in  the  hope  that 
<^  it  would  prevent  them  from  apostatizing.^^ 
^'  Seeing  they  crucify  to  themselves  the  Son 
^^  of  God/'  &c.— 

Apostates  are  said  to  crucify  in  their  own 
mind  the  Son  of  God,  a  second  time,  and 
to  expose  him  to  infamy ;  because  by  speaking' 
of  him  as  an  impostor,  and  inwardly  approving 
of  the  punishment  which  was  inflicted  on  him, 
they  showed  that  they  would  have  joined  his 
persecutors  in  putting  him  to  death,  if  they 
had  had  an  opportunity  to  do  it. 

On  the  authority  of  this  text  chiefly,  the 
Novatians  excluded  from  their  communion, 
those  who  in  the  time  of  the  Diocletian  perse- 
cution delivered  up  their  copies  of  the  Scrip- 
tures, and  renounced  the  profession  of  the  gos- 
pel. But  the  character  and  circumstances  of 
the  apostates,  of  whom  the  apostle  speaks, 
were  very  diflTerent  from  the  character  and 
circumstances  of  the  apostates  in  the  Diocle- 
tian persecution.  The  Hebrew  apostates  had 
seen  the  miracles  of  Jesus  and  his  apostles  and 
had  been  themselves  partakers  of  the  Holy 
Ghost,  and  thereby  had  been  enlightened^  or 
persuaded  to  embrace  the  gospel,  yet  through 
the  influence  of  their  passions  and  lusts,  they 
had  lost  their  conviction  of  its  divine  original, 
and  had  returned  to  Judaism  ;  and  to  vindicate 
themselves  had  spoken  of  Jesus  as  an  impostor, 
who  was  justly  put  to  death  for  his  crimes. 

Persons  acting  in  this  manner  in  opposition 
to  all  the  evidences  of  the  gospel,  could  not  in 
the  ordinary  course  of  things  be  converted  a 

f2 


66  LETTERS  OK 

second  titne  to  the  christian  faith,  because  no 
fiirtlier  evidence  could  be  offered  to  them. 
Besides,  their  apostacy  proceeding  from  the 
corruption  of  their  hearts,  was  wilful:  (Heb. 
X.  26.)  The  case  of  the  apostates  in  the  Dio- 
cletian persecution  was  different.  Through 
fear  of  torture  they  had  delivered  up  the 
Scriptures  in  token  of  their  renouncing  Chris- 
tianity. Yet  being  convinced  of  its  truth,  they 
were  still  christians  in  their  hearts.  Now  how- 
ever culpable  these  men  may  have  been  for 
their  cowardice  and  hypocrisy,  there  was  no- 
thing in  their  case,  as  in  the  case  of  others,  which 
made  it  impossible  for  the  Ministers  of  Christ 
to  persuade  them  to  repent.  The  Novatians 
therefore  showed  great  ignorance,  as  well  as 
great  uncharitableness  in  contending  that  the 
apostle  had  declared  the  repentance  of  such 
ersons  impossible,  and  that  for  their  sin,  as 
or  the  sin  of  those  mentioned,  (Heb.  x.  29.) 
no  atonement  was  provided  in  the  gospel. 

Dr.  Macknight  in  his  explanation  of  the 
passage  under  consideration,  quotes  the  follow- 
ing extract  from  Pierce,  who  in  his  note  on 
this  verse  says, 

"  The  reason  why  our  author  speaks  so  se- 
'*  verely  of  such  apostates^  may  be  taken  partly 
'^  from  the  nature  of  the  evidence  which  they 
"  rejected.  The  fullest  and  clearest  evidence 
"  which  God  ever  designed  to  give  of  the  truth 
"  of  Christianity,  was  these  miraculous  opera- 
"  tions  of  the  Spirit ;  and  when  men  were  not 
"  only  eye  witnesses  of  these  miracles,  but 
^<  were    likewise   themselves    empowered    to 


THE  SACRAMENT.  .  67 

*<  work  them  ;  and  yet  after  all,  rejected  their 
"  evidence,  they  could  have  no  farther,  or 
*^  higher  evidence  whereby  they  should  be 
''  convinced  ;  so  that  their  case  must  in  that  re- 
*"'  spect  appear  desperate.  This  may  be  partly 
*•  owing  to  their  putting  themselves  out  of  the 
^•'  way  of  conviction,  if  they  could  not  see 
"  enough  to  settle  them  in  the  profession  of 
"  the  Christian  Religion,  while  they  made  a 
"  profession  of  it :  much  less  were  they  like  to 
^^  meet  with  any  thing  new,  to  convince  and 
^^  reclaim  them,  when  they  had  taken  up  an 
'^  opposite  profession,  and  joined  themselves  to 
•'•  the  inveterate  enemies  of  Christianity." 


LETTER  XII. 


M\j  Dear  Friend — 

The  last  passage  in  the  writingH 
of  the  apostle  Paul  to  which  you  refer,  as  con- 
taining a  doctrine  calculated  to  excite  the  ap- 
prehensions of  timid  christians,  and  to  keep 
them  at  a  distance  from  the  table  of  commu- 
nion, is  the  following,  (Heb.  x.  26,  27.) 

"  For  if  we  sin  wilfully,  after  that  we  have 
"  received  the  knowledge  of  the  truth,  there 
^'  remaineth  no  more  sacrifice  for  sin ;  but  a 
"certain  fearful  looking-for  of  judgment,  and 


68  LETTERS  OX 

^^  fiery  indignation^  which  shall  devour  the  ad- 
"  versaries.'' 

The  Epistle  from  which  these  words  are 
taken,  it  will  be  remembered  was  addressed  to 
Jewish  converts,  many  of  whom  had  witnessed 
the  miracles,  and  heard  the  discourses  of  our 
Lord  while  on  earth.  Some  had  probably  en- 
joyed the  gift  of  the  Holy  Ghost,  and  might 
themselves  have  been  endowed  with  miracu- 
lous powers.  Yet  in  most  of  these  converts 
from  Judaism,  from  the  influence  of  education 
and  early  prejudice,  there  was  a  strong  incli- 
nation to  incorporate  the  institutions  of  Moses, 
with  those  of  the  Lord  Jesus  Christ. 

Finding  this  to  be  impracticable,  and  having 
every  inducement  which  love  of  the  world — a 
regard  to  the  praise  of  men — the  prospects  of 
favour  and  emolument  from  their  civil  rulers, 
on  the  one  hand  ;  and  fear  of  persecution — the 
dread  of  obloquy — desertion  of  friends  and  re- 
lations— the  loss  of  reputation  and  property,  to 
encounter,  on  the  other ;  these  were  weighty 
considerations,  and  such  as  are  too  apt  to  sway 
the  popular  mind.  To  prevent  the  influence 
of  these  motives  from  drawing  the  first  converts 
from  Judaism,  back  to  a  mere  covenant  of 
works — to  a  system  of  ceremony  which  always 
was  a  burden,  too  heavy  for  the  Jewish  people  ; 
seems  to  have  been  a  consideration  that  power- 
fully impressed  the  eloquent  apostle  who  com- 
posed this  Epistle. 

From  a  collation  of  the  sentiments  of  some 
of  our  ablest  Commentators,  the  following  ap- 
pears to  be  their  impression  in  regard  to  the 


THE  SACRAMENT.  69 

passage  above  quoted.  They  seem  to  think 
that  ^^  sinning  willfully"  does  not  mean  every 
intentional  sin,  but  sinning  obstinately,  perse- 
veringly,  and  maliciously ;  or  probably,  re- 
nouncing Christianity- 

'*  After  having  received  the  knowledge  of 
*^  the  truth — "that  is,  after  having  made  a  pub- 
lic profession  of  Christianity — being  baptized; 
and  after  being  admitted  to  the  Holy  commu- 
nion; that  if  after  such  a  profession,  from  fear  of 
shame  or  suiTering,  or  from  an  undue  love  of 
the  world — of  its  honours,  pleasures,  or  emolu- 
ments, we  withdraw  from  the  household  of 
fiiith,  and  attach  ourselves  to  the  enemies  of 
the  gospel ;  in  such  case  we  expose  ourselves 
to  ^^  judgment  and  to  fiery  indignation  ;"  that 
is,  to  the  just  censure  of  the  pious,  and  to  the 
displeasure  of  our  almighty  Judge. 

*^  There  remains  no  more  sacrifice  for  sin" — 
that  is,  God  will  not  again  send  his  Son  to  suf- 
fer and  to  die  for  sinners.  He  has  been  made, 
once  for  all,  an  oblation  for  the  sins  of  the  world ; 
and  if  his  sacrifice  is  rejected,  there  is  no 
ground  for  apostates  to  hope  for  another. 

The  passage  in  question  is  thus  explained 
by  Dr.  Doddridge. — 

"  For  if  we  sin  ivilfullyj  presumptuously, 
^*  by  apostatizing,  ^^  after  having  received  the 
^^  knowledge  of  the  truth,"  with  such  incon- 
^^  testible  evidence  and  power ;  ^^  there  re- 
*^  maineth  no  more  sacrifice  for  sin,"  nor  is  it 
'"  possible  to  find  any  atonement  that  shall  be 
•'^  efficacious,  after  having  thus  ungratefully  and 
•'  wickedly  disowned  that,  which  God  had  ap- 
•*<  pointed." 


70  LETTERiS  ON 

Dr.  Macknight's  remarks  on  the  passage  aie 
as  follow — 

"  For  if  terrified  by  the  evils  that  attend  a 
^^  profession  of  the  gospel,  we  renounce  it  con- 
*»  trary  to  our  conscience,  after  I'laving  attained 
"  the  knowledge  and  belief  of  the  gospel,  there 
'^  remaineth  to  such  persons  no  more  sacrifice 
"  for  sin,  but  some  dreadful  apprehension  of 
^'  the  judgment  remaineth,  and  a  punishment 
*■'  by  fire,  the  effect  of  God's  anger,  to  devour 
^'  all  the  adversaries  of  God,  whether  secret 
**  or  open.''  « 

His  7iotes  on  this  passage  are  as  follow — viz. 

Ver.  26.  '*  If  we  sin  wilfully,  &c.'^ 

<^  Many  pious  but  weak  christians  have  been 
<^  greatly  terrified  by  this  text,notknowing  that 
'^  the  apostle  speaks,  not  ^i  wilful  sin  iti  gene- 
**  ra/,  but  of  deliberate  apostacy  manifested  by 
*^  the  apostates  forsaking  the  christian  assem- 
*'*  blies.  For  the  description  which  the  apostle 
^^  hath  given  in  ver.  29.  of  the  wilful  sin  of 
^'  which  he  speaks,  agrees  only  to  deliberate 
^<  apostacy,  which  in  the  first  age,  was  of  so 
^"^  heinous  a  nature,  that  Christ  declared  he 
"  would  deny  the  person  before  his  Father, 
*^  who  should  deny  him  before  men."  (Matt. 
X.  33.) 

^^  There  remaineth  no  more  sacrifice  for  sin.'^ 

'^  As  the  apostle  in  the  former  part  of  the 
*'^  epistle  had  proved  that  the  sacrifices  of  the 
''  law  were  all  abolished,  and  that  the  only  sa- 
"  orifice  for  sin  remaining  is  the  sacrifice  of 
^'  Christ,  it  follows  as  Feirce  justly  observes, 
^'  that   apostates  who  wilfully   renounce  the 


THE  SACRAMENT.  71 

*'  benefit  of  that  sacrifice,  have  no  sacrifice  for 
*•  sin  remaining  to  them." 

Ver.  27.    ^'  But  a  certain  fearful  looking 
>^  for  of  judgment." 

'^  Here  the  apostle  lays  it  down  as  certain 
"  that  God  will  not  pardon  sinners  without 
^^  some  sacrifice  or  satisfaction.  For  otherwise 
^^  it  would  not  follow,  from  there  remaining  no 
**  more  sacrifice  for  sin,  that  there  must  re- 
^^  main  to  them  a  dreadful  expectation  of  judg- 
"  ment,  and  fiery  indignation  which  shall  de- 
"  vour  the  adversaries." 

^'  This  is  an  allusion  to  the  fire  that  came 
"  out  from  the  Lord,  and  consumed  the  250 
**  men  who  on  the  rebellion  of  Korah,  intruded 
'^  themselves  into  the  priests'  oflice,  and  whose 
^^  destruction  is  an  emblem  of  the  destruction 
*^  of  the  wicked  by  fire  at  the  day  of  judg- 
<•'  ment."  (See  2  Thess.  i.  7,  8.) 

I  am  truly  yours,  &c. 


LETTER  XIIL 


My  Dear  Friend — 

I  had  indulged  the  hope  thai 
after  the  exposition  given  above,  in  relation  to 
those  passages  in  the  writings  of  "  him  who 
*^  was  not  a  whit  behind  the  chiefest  of  the 


73  LETTERS  ON 

*^  apostles,"  which  have  excited  the  apprehen- 
sions of  timid  minds ;  that  your  scruples  would 
have  been  removed,  and  that  you  would  have 
at  once  come,  without  reluctance,  to  the  sacra- 
mental table.  Still  you  object  that  from  the 
perusal  of  the  passages  that  have  been  illus- 
trated, if  avowed  followers  of  Christ,  after 
having  made  a  public  profession  of  faith  in  the 
gospel,  should  relapse  into  former  habits  of 
sin,  the  condition  of  such  persons  in  every 
point  of  view  is  worse  than  if  they  had  never 
made  any  profession  of  religion.  And  you  se- 
riously ask  whether  I  do  not  think  they  would 
be  guilty  of  what  is  called  ^^  the  unpardonable 
ii  sin  ?" 

From  alt  the  consideration  and  enquiry  I 
have  been  able  to  bestow  on  this  subject  I  have 
drawn  the  conclusion  that  no  such  sin  can  now 
exist ;  and  that  the  only  sin  of  this  description 
which  ever  did  exist,  is  what  is  styled  in 
Scripture  "  Blasphemy  against  the  Holy 
'^  Ghost."  This  offence  appears  to  have  con- 
sisted exclusively,  in  maliciously  and  wilfully 
imputing  to  the  influence  of  Satan,  those  mira- 
cles which  were  performed  by  our  Saviour,  or 
by  those  of  his  followers  who  had  this  power 
committed  to  them ;  and  that  it  was  limited  to 
the  period  of  our  Saviour's  ministry,  and  to 
the  first  ages  of  the  christian  church  ;  when  the 
extraordinary  gifts  of  the  Holy  Spirit  were 
conferred  on  the  followers  of  Christ,  as  essen- 
tial to  the  propagation  and  establishment  of 
his  religion. 

By  carefully  observing  the  terms  used  by 


THE  SACRAMEXT.  73 

the  Evangelists  Matthew  and  Mark  in  relation 
to  this  sin,  its  nature  and  extent  may  readily 
be  ascertained.  It  appears  that  our  Lord  had 
just  been  curing  a  demoniac  who  was  at  once 
blind  and  dumb.  This  was  a  striking  exhibi- 
tion of  his  Divine  power  at  which  '^  all  the 
^^ people  were  so  amazed  \\vAi  they  cried  out, 
^'  is  not  this  the  Son  of  David  ?*' 

When  the  Pharisees  heard  it,  full  of  malice 
and  of  envy,  they  said  ^*  this  fellow  doth  not 
^^  cast  out  devils  but  by  Beelzebub  the  prince 
*•  of  devils.'*'  Such  was  the  tenor  of  their  con- 
versation with  each  other.  But  our  Lord 
"^  knowing  their  thoughts''  reasoned  with 
them,  and  showed  them  how  impossible,  and 
how  absurd  it  was,  that  the  chief  of  evil  spirits 
could  at  one  and  the  same  time,  show  a  dispo- 
sition to  do  Ijoth  good  and  evil ;  that  he  should 
be  the  instrument  of  injlietinsi;  diseases,  and 
at  the  same  time  of  curing  them  ;  and  how  im- 
possible it  was  that  a  kingdom  so  divided 
against  itself,  could  stand. 

After  this  our  Lord  concludes  with  assuring 
his  hearers  by  way  of  inference  from  what  he 
had  just  been  urging,  '•  Wherefore,  all  man- 
"^  ncr  of  sin  and  of  blasphemy  shall  be  forgiven 
•^  to  the  sons  of  men"  but  that  '•  blasphemy 
••  (or  false  slander)  against  the  Holy  Ghost 
*'  shall  not  be  forgiven  unto  men."  (Matt.  xii. 
31.)  Or  as  it  is  recorded  in  the  Evangelist 
Mark,  "  All  sins  and  blasphemies  wherewith 
^^  so  ever  they  shall  bl;;spheme,  shall  be  for- 
^*  given  unto  the  sons  of  men  :  but  he  that  shall 
'^  blaspheme   against   the   Holy   Ghost    hath 

G 


74  LETTERS  ON 

*^  never  forgiveness,  but  is  in  clanger  of  eter- 
"  nal  condemnation."     (Mark  iii.  28,  29.) 

Such  are  circumstances  which  led  our  Lord 
to  declare  in  what  that  offence  consisted  which 
has  been  denominated  ^*  the  unpardonable 
'*  sin." 

Many  pious  and  learned  men  I  know,  have 
believed  and  taught  that  there  are  various  acts 
which  men  might  -commit,  which  because  of 
their  resemblance  in  point  of  aggravation,  to 
the  sin  of  blasphemy  against  the  Holy  Ghost, 
must  incur  a  like  punishment  with  that  an- 
nexed to  this  offence.  But  this  is  mere  matter 
of  inference.  There  is  no  authority  for  it  in 
the  sacred  Scriptures.  Because  our  Lord  as 
Supreme  Legislator  has  been  pleased  to  ex- 
clude one  offence  from  the  benefit  of  pardon, 
here  and  hereafter,  does  it  follow  that  any 
human  being,  because  oi^ome  fancied  analogy, 
has  a  right  to  extend  the  same  punishment  to 
other  offences?  To  do  this  he  must  violate  the 
plain  declaration  of  our  Lord  himself,  who  as- 
sures us  "  that  all  sin  shall  be  pardoned  to  the 
'^  sons  of  men,"  this  sin  against  the  Holy  Spi- 
rit, alone  excepted. 

You  will  perhaps  remind  me  that  the  apos- 
tle John  in  his  First  Epistle  (chap.  v.  16.)  ex- 
pressly affirms  that  there  is  "  a  sin  unto  death.*' 

But  while  this  is  freely  admitted,  he  speaks 
of  but  one  sin  of  this  description,  and  there 
seems  to  be  no  good  reason  why  the  apostle 
did  not  allude  to  the  sin  of  which  we  have 
been  speaking.  This  passage  from  St.  John  is 
thus  paraphrased  by  Dr.  Doddridge  in  his 


THE  SACHAMEXT.  75 

Family  Expositor.  '*  Tliere  is  ^'  a  sin  unto 
*^  deatli"  I  mean  sucli  an  apostasy  from  chris- 
^*  tianity  as  is  attended  with  bl'^^spheming  the 
^•'  operations  of  the  Spirit  of  God,  and  ascrib- 
**'  ing  them  to  Satan/' 

Another  learned  Commentator*^  on  the  New 
Testament,  in  his  exposition  of  these  words, 
has  the  following  observations.  ^^  Now  in  the 
*^  verse  before  us  he  (the  apostle)  relates  the 
'^  benefits  which  others  receive  by  their  pray- 
^'  ers,  as  well  as  tliemselves,  assuring  them  that 
^^  if  any  did  pray  for  an  offending  brother  they 
'•  should  be  heard  in  what  they  desired,  unless 
*'  the  person  they  prayed  for,  had  sinned  the 
"'  unpardonable  sin,  the  sin  unto  death ;  by 
^^  which  we  are  to  understand,  apostasy  from 
'^  the  christian  religion  unto  idolatry  ;  as  ap- 
^^  pears  from  the  following  words,  "  Keep 
^'  yourselves  from  idols  ;'^  which  caution  has 
♦'•  no  manner  of  dependence  on  what  went  be- 
••'  fore,  unless  we  understand  the  sin  unto  death 
**  in  this  sense;  or  if  with  others  we  call  it 
•'•  the  sin  against  the  Holy  Ghost,"  it  comes  to 
**  the  same  thing ;  for  what  is  that  sin  but  a  re- 
''  noinirins;  of  Christianity — denying  the  truth 
^^  of  the  christian  faith,  after  illumination  arid 
"'^  conviction  by  the  Holy  Ghost,  and  mali- 
••  ciously  persecuting  the  sincere  professors 
*-ofit.'' 

You  ask  ^*  li'hy  it  is  that  the  sin  of  blas- 
^^  phemy  against  the  Holy  Ghost  should  be  so 
*♦  peculiarly  the  object  of  the  Divine  displeasure 
^^  as  to  be  put  beyond  the  reach  of  pardon, 

♦  Mr.  Burkltt. 


76  LETTERS  ON 

*^  either  in  this  workl  or  in  tlie  world  to  come  ?"' 
I  answer  that  it  is  probably  because  this  sin 
above  all  othei^s  evinced  such  a  deep  depra- 
vity of  heart,  so  resolute  a  determination  to 
close  the  understanding  against  light,  and  the 
conscience  against  conviction,  that  no  means 
short  of  a  miracle  could  reclaim  offenders  of 
this  character. 

They  were  eye-witnesses  of  the  most  asto- 
nishing proofs  of  Divine  power — They  saw 
the  lame  walking,  the  dumb  speaking,  the  sick 
healed,  the  blind  receiving  sight,  and  the  dead 
raised  to  life.  These  were  facts  of  which  they 
could  entertain  no  doubt,  and  they  were  con- 
scious that  nothing  short  of  a  divine  and  su- 
pernatural agency,  could  perform  such  mira- 
cles. But  instead  of  yielding  to  the  evidence 
of  their  senses,  and  the  conviction  of  their  un- 
derstandings, they  maliciously  imputed  these 
astonishing  effects,  to  the  influence  of  the 
Prince  of  demons  ;  thus  making  Christ  and  his 
folio  Wei's,  confederates  of  Satan — representing 
the  christian  religion  as  the  contrivance  of 
hell,  and  the  operations  of  the  Spirit  of  God, 
as  those  of  an  apostate  angel.  Prejudice  so  ob- 
stinate, and  malignity  so  bitter,  was  evidently 
proof  against  all  instruction,  and  could  be  over- 
come only  by  a  miracle.  There  is  no  reason  to 
believe  that  the  Deity  ever  constrains  any  one 
to  believe  against  his  will.  He  ^^  draws  us  with 
^'  the  cords  of  love :"  but  when  his  gracious 
influence  is  I'esisted — when  the  "  Spirit  is 
^^  quenched,"  he  leaves  the  obdurate  heart  to 
remorse  and  despair.  "•  Ephraim  is  joined  to 
^*  his  idols,  let  him  alone." 


THE  SACRAMENT.  77 

It  is  not  improbable  but  that  this  offence  de- 
nominated "  the  sin  unto  death/''  may  have 
been  perpetrated  after  the  ascension  of  our 
Saviour — perhaps  until  the  entire  cessation  of 
miracles. 

When  this  event  took  place,  history  does 
not  satisfactorily  inform  us.  But  from  the  con- 
current testimony  of  the  ancient  fathers  of  the 
christian  church,  it  is  certain  that  miracles 
were  performed  for  many  years  after  the  death 
of  the  apostles  and  their  immediate  successors. 

Both  Celsus  and  the  Emperor  Julian,  en- 
lightened, but  obstinate  infidels;  while  they  ad- 
mitted the  fact,  in  regard  to  the  miracles  of  our 
Lord  and  his  disciples,  maliciously  ascribed 
them  to  magic,  and  to  the  influence  of  the 
evil  spirit.  Upon  the  whole  then  my  friend 
you  must  perceive  how  little  foundation  there 
is  for  the  scruples  you  have  indulged,  and 
which  have  unhappily  kept  you  so  long  at  a 
distance  from  a  sacrament,  which  brings  you 
into  a  most  delightful  communion  with  the  pro- 
fessed followers  of  the  blessed  Saviour.  You 
see  that  ''  blasphemy  against  the  Holy  Ghost" 
is  the  only  sin  that  has  been  declared  to  be  be- 
yond the  reach  of  pardon ;  that  this  oflence 
could  only  be  committed  prior  to  the  cessation 
of  miracles,  and  if  pronounced  to  be  ^^  a  sin  unto 
^^  death,"  it  was  not  from  any  deficiency  of 
merit  in  Christ  to  atone  for  it,  nor  of  mercy  in 
God  to  forgive  it ;  but  because  it  evinced  such 
obdurate  depravity  of  heart,  such  perverse  ma- 
lignity, and  such  incorrigible  obstinacy,  as  re- 
jected the  last,  and  only  means  of  conviction 

g2 


78  LETTERS  ON 

and  amendment;  and  consequently,  (without 
a  miraculous  interference  of  Divine  power) — 
put  the  offender  beyond  the  reach  of  the  mo- 
tives to  repentance,  or  of  obedience,  and  conse- 
quently, of  pardon. 

I  am  with  much  regard 
Yours,  &.e. 


LETTER  XIV. 


My  Dear  Frietid — 

While  you  admit  generally,  the 
importance  and  necessity  of  making  an  open 
profession  of  your  faith,  by  joining  in  the  com- 
munion at  the  Lord's  table,  you  still  continue 
to  entertain  doubts  of  your  preparation  for  so 
solemn  an  ordinance.  You  say,  there  are  seve- 
ral descriptions  of  nominal  christians,  whom  it 
is  usual  to  admonish,  by  no  means  to  join  in  the 
celebration  of  this  holy  sacrament ;  and  that 
from  a  careful  examination  of  your  own  cha- 
racter and  state  of  mind,  you  cannot  flatter 
yourself  with  the  persuasion  of  being  as  yet, 
duly  prepared  for  an  approach  to  the  table 
of  communion. 

You  therefore  anxiously  enquire  what  arc 
those  descriptions  of  character,  which  enligh- 
tened reason,  and  the  rules  of  sacred  Scripture, 
exclude  from  this  feast  of  love  ? 


THE  SACRAMENT.  79 

^^  No  man"  says  the  venerable  Dr.  Adam 
Clarke,  ^*  should  be  permitted  to  approach  the 
'<  table  when  not  known  to  be  a  steady,  consis- 
"  tent  character,  or  a  thorough  penitent.  If 
'^  there  be  an  indiscriminate  admission,  there 
*^  must  be  unworthy  communicants,  who  in- 
''  stead  of  receiving  the  cup  of  salvation,  will 
**  wring  out  the  dregs  of  the  cup  of  trembling ; 
*•  for  we  may  rest  assured  that  this  ordinance 
^*  is  no  mdifferent  thing.  Every  soul  that  ap- 
"  preaches  it,  will  either  receive  good,  or  evil 
'^  from  it.  He  will  retire  a  better,  or  a  worse 
"  man — He  will  either  have  an  increase  of 
"  Christ,  or  of  Judas.  On  him  the  Lord  will 
"  graciously  smile,  or  judicially  frown."* 

There  can  be  little  doubt,  I  conceive  but 
that  the  following  classes  are  of  the  last  descrip- 
tion. 1.  Professed  Infidels, — persons  who  alto- 
gether disbelieve  the  whole  of  Divine  revela- 
tion, or  who  deny  the  Divinity  and  mission  of 
the  Lord  Jesus  Christ.  Happily  this  class  of 
individuals  are  at  present,  neither  so  nume- 
rous, nor  so  distinguished,  as  they  were  during 
the  last  century.  There  are  however  many  in 
every  christian  community,  who  if  they  do  not 
with  daring  effrontery  openly  espouse  the 
cause  of  infidelity,  yet  insidiously  attack  its 
fundamental  doctrines,  or  treat  with  contempt 
its  professed  followers. 

Persons  of  this  character,  it  would  be  profa- 
nation, to  admit  to  the  table  of  the  Lord. 

Instead  of  invitmg  such  to  partake  of  this 
ordinance,  we  would  say  to  them — ^^  Beware, 

♦  See  Dr.  Clarke's  Disco\irses  on  tlie  Eucharist^p.  S?. 


80  LETTERS  ON 

^'•' stand   aloof,   approach   not   a   solemn    rite 
''  which  would  only  be  the  means  of  increasing 


your  guilt,  and  adding  to  the  intensity  of 

your  future  punishment — No.  rather  go,  re- 
"  pent,  believe,  and  obey.  Examine  accurately, 
'^  and  candidly  the  nature  and  tendency — the 
*'  history  and  institution,  the  external  and  in- 
^^  ternal  evidence  of  Christianity  ;  and  should  it 
^^  please  heaven  to  enlighten  your  conscience, 
•^  and  to  renew  your  heart ;  then  come  humbly, 
•^  yet  without  fear,  to  this  communion  of  saints  ; 
•^  and  while  angels  in  heaven  would  rejoice  at  ' 
-^  the  conversion  of  one  such  sinner ;  believers 
•^  on  earth  would  receive  you  to  their  fellow- 
^*  ship  with  cordial  satisfaction." 

2.  A  second  class  who  without  question 
should  always  be  admonished  to  abstain  from 
this  ordinance,  are,  the  notoriously  vicious 
and  profane. 

Christianity  is  not  a  mere  matter  of  prof es- 
sion :  It  enjoins  good  works  as  well  as  true 
faith.  While  it  assures  us  that  "  without  faith 
*^  it  is  impossible  to  please  God,"  (Heb.  xi.  6.) 
it  as  plainly  declares  that  '^  without  holiness 
^'^  no  man  shall  see  the  Lord."  (Heb.  xii.  14.) 

Speaking  of  the  works  of  the  flesh,  viz.  of 
^^  murder,  drunkenness,  uncleanness,  and  such 
"  like,"  an  inspired  apostle  says,  (Gal.  v.  19, 
20,  21.)  ^^  I  tell  you  now,  as  I  have  told  you 
*^  in  time  past,  that  they  who  do  such  things, 
"  shall  not  inherit  the  kingdom  of  God." — And 
in  his  First  Epistle  to  the  Corinthians,  (chap. 
V.  11.)  he  exhorts  them  in  these  words,  "  But 
'^  now  I  have  written  to  you  not  to  keep  com- 


THE  SACRAMEN'T.  81 

••  pany,  if  any  man  that  is  called  a  brother,  be 
'''  a  fornicator,  or  covetous,  or  an  idolater,  or 
'♦  a  railer,  or  a  drunkard,  or  an  extortioner, 
*•  with  such  an  one,  no  not  to  eatP 

But  on  this  subject  little  need  be  said,  inas- 
much as  it  very  rarely  happens,  unless  from 
some  motive  of  ambition  or  interest,  that  per- 
sons notoriously  \acious,  would  ever  ask  admit- 
tance to  the  table  of  communion. 

The  palpable  inconsistency  between  the 
principles  of  the  gospel  and  their  lives,  is  such, 
as  would  expose  them  to  the  just  ridicule  and 
contempt,  even  of  their  irreligious  associates, 
should  they  be  able  to  overcome  the  scruples 
of  their  own  conscience,  and  the  dread  of  that 
punishment  which  they  might  expect,  from  an 
luiworthy  participation  of  this  solemn  or- 
dinance. 

3.  A  third  class  of  persons  who  unquestion- 
ably ought  to  be  excluded  from  the  Lord's  ta- 
ble, are  those  who  are  grossly  ignorant  of  the 
nature  and  design  of  this  institution. 

Children,  idiots,  and  persons  who  are  defi- 
cient in  common  understanding,  are  obviously 
included  in  this  class.  All  who  are  incapable, 
from  any  cause,  of  ^^  discerning  the  Lord's 
*^  body,"' — of  stating  just  reasons  for  wishing  to 
be  admitted  to  this  privilege,  ought  to  be  ad- 
vfsed  to  wait  until  by  enquiry,  reading  and  re- 
flection, they  shall  have  obtained  right  views 
of  the  ordinance. 

Will  it  be  said  that  ignorance  of  this  sacred 
rite  is  often  rather  a  misfortune  than  a  fault? 
That  there  are  manv  instances  of  weak,  unin- 


82  LETTERS  ON 

formed,  but  pious  believers,  who  have  faith, 
and  love,  purity  of  heart,  and  correctness  of 
deportment ;  but  who  from  being  denied  the 
means  of  instruction,  are  ignorant  on  this  sub- 
ject, and  therefore  ought  not  to  be  excluded 
from  this  sacred  institution. 

The  plain  answer  to  this  objection  is,  that 
persons  of  this  description,  by  proper  attention 
and  enquiry  can  always  obtain  all  the  informa- 
tion absolutely  necessary  for  an  admission  to 
this  ordinance.  There  are  few  cases  that  can 
occur  where  applicants  of  this  description  will 
not  derive  much  advantage  by  delay,  and 
where  means  of  information  are  within  reach, 
and  not  sought  for,  or  used ;  there  can  be  no 
reason  for  complaint  if  the  wilfnUy  ignorant 
are  excluded  from  the  communion. 

There  are  not  a  few  among  illiterate  believers 
who  ignorantly  or  superstitiously  imagine,  that 
there  is  a  certain  mysterious  efficacy  in  the 
ordinance  itself,  which  will  operate  a  change 
on  their  heart ;  or  that  there  is  such  a  degree 
of  merit  in  obeying  the  injunction  of  our  Lord 
on  this  subject,  as  will  insure  his  favour  and  a 
title  to  eternal  life. — Others  again  imagine 
that  the  simple  act  of  communicating,  seals  the 
pardon  of  their  offences,  without  any  reference 
to  previous  dispositions  of  heart,  or  to  the  sub- 
sequent tenor  of  their  life  and  conversation. 
Till  persons  of  these  sentiments,  obtain  juster 
views  of  this  sacrament,  they  ought  undoubt- 
edly to  abstain  from  its  celebration,  however 
correct  their  outward  deportment  may  be,  or 
whatever  warmth  of  devotion  they  may  ex- 
perience. 


THE  SACRAMENT.  83 

4.  There  is  another,  class  of  persons  who 
scruple  not  to  seek  admission  to  this  ordinance 
from  motives  of  interest,  or  reputation,  but 
who  should  assuredly  be  admonished  to  abstain 
from  it. 

Such  arc  those,  in  some  foreign  countries, 
where  it  is  made  a  pre-requisite  to  filling  a  civil 
or  military  office.  How  much  this  sacred  insti- 
tution is  abused  by  mf  n  of  loose  characters  and 
habits,  by  making  it  an  instrument  of  accom- 
plishing their  interested  or  ambitious  views, 
it  is  needless  state. 

But  there  are  others,  and  of  these  not  a  few 
in  our  own  country,  who  from  motives  but  a 
little  more  elevated,  solicit  an  admission  to  the 
Lord's  Supper.  They  reside  perhaps  in  a 
neighbourhood  where  religion  is  respected, 
where  its  professors  are  persons  of  high  cha- 
racter and  influence,  and  where  reputation 
may  be  gained  by  an  intimate  association  witli 
the  religious  part  of  society.  They  accordingly 
persuade  themselves  that  they  are  qualified  for 
the  ordinance,  and  that  their  present  interest 
Vv'ould  be  advanced  by  an  admission  to  the 
communion. 

To  persons  of  this  description  I  would  say — 
Ah  my  friends,  in  a  transaction  so  important 
as  that  in  which  you  are  about  to  engage,  be 
cautious,  reflect  much,  examine  your  motives^ 
as  well  ftS  your  life ;  and  let  notliing  short  of 
love  to  the  Redeemer — a  zeal  for  his  cause  and 
for  the  welfare  of  your  soul,  influence  you  in 
this  solemn  undertaking. 

5.  There  is  another  class  of  wavering  nomi- 


84  LETTERS  ON 

nal  half-way  christians,  who  sometimes  seek 
admission  to  this  ordinance.  Their  hearts  are 
divided  between  religion  and  the  world. — 
They  make  an  idol  of  nches,  of  reputation,  or 
sensual  appetite. — They  wish  to  serve  both 
God  and  mammon,  believing  that  there  is  not 
all  that  impossibility  of  uniting  the  two  ser- 
vices which  our  Saviour  has  declared.  They 
have  been  admitted  into'the  christian  church 
by  baptism — they  have  been  educated  in  its 
doctrines — they  respect  its  institutions,  and  wish 
to  be  considered  as  profeasors.  so  far  as  this 
may  consist  with  a  supreme  devotion  to  their 
temporal  interest. 

Persons  of  this  class  are  certainly  in  a 
crooked  path.  They  are  not  in  that  ^'  strait  and 
*^  narrow  way  that  leads  to  everlasting  life.*' 
Letthem  be  decided, — let  them  renounce  either 
the  world,  or  heaven  as  their  poi'tion.  '^  If  the 
^'  Lordbe  God,  follow  him,  but  if  Baal,  then  fol- 
*Movv  him.*'  (1  Kings  xviii.  21.) 

Remember  tliat  ••  he  that  wavereth  is  like 
'^  a  wave  of  the  sea  driven  with  the  wind  and 
'^  tossed. — Let  not  that  man  think  he  shall  re- 
^^  ceive  any  thing  of  the  Lord  ;  a  double  minded 
^'  man  is  unstable  in  all  his  ways.*'  (James  i.  6, 
7,  8.) — When  your  mind  is  determined  and 
you  have  resolved  to  seek  heaven  in  prefe- 
rence to  the  world,  then  come,  relying  on  the 
influences  of  the  Holy  Spirit  to  aid  your  re- 
solution,— then  come  and  partake  without  hesi- 
tation of  the  emblems  of  Redeeming  love. 

6.  There  is  another  class  of  persons  who 
style  themselves r«//6>??«/  and  liberal  christians, 


THE  3ACRA^IE^•T.  85 

%vho  ought  not  consistently  with  the  sentiments 
of  our  churchj  or  of  any  regular  church  in 
Christendom,  be  invited  to  the  Lord's  Supper. 
They  reject  the  doctrine  of  our  Lord's  divinity 
and  atonement,  a  doctrine  that  from  the  origia 
of  Christianity  to  the  present  day,  has  been 
held  by  the  great  body  of  christians  as  a  vital 
and  essential  article  of  faith.    They  attend  on 
this  sacrament  as  thev  celebrate  the  era  of 
their  country's  independence, — the  settlement 
of  a  colony,  or  the  birth- day  of  some  distin- 
guished character.      They  commemorate  our 
Saviours  life  and  \-irtues, — the  precepts  he  de- 
livered, and  the  example  he  has  set.  But  here 
they  stop — They  do  not  in  common  with  every 
other  christian  denomination  regard  the  Lord 
Jesus  as  '*  the  Lamb  of  God  that  taketh  away 
-^  the  sins  of  the  world."   They  do  not  believe 
that  ••  on  him  was  laid  the  iniquity  of  us  all," 
that  ^'  he  v\as  wounded  for  our  transgressions," 
that  '•  he  was  bruised  for  our  iniquities,"  that 
•'  the  chastisement  of  our  peace  was  laid  on 
•'  him,"   and   that   *•  by  his   stripes  we   are 
^»  healed." 

That  "'  his  soul  was  made  an  offering  for 
*•  sin,"  and  that  '•  he  bare  the  sin  of  many," 
that  ^^  his  blood  was  shed  for  the  remission  of 
•'  sin,"  that  ^'  he  died  unto  sin,"  that  ''  he 
^•'  gave  himself  for  our  sins,"  that  "  he  came 
^*  to  save  sinners,"  that  '•'  he  purged  our  sins 
^^  by  his  blood,"  that  *•  he  appeared  to  put 
^'  away  sin  by  the  sacrifice  of  himself,"  and 
that  '*  he  bare  our  sins  in  his  own  body  on  the 
^^  tree,"  that  "  he  is  the  propitiation  for  our 

H 


86  LETTERS  ON 

*^  sins,  and  for  the  sins  of  the  whole  world.*' 
When  we  read  such  language  as  this  in  the 
charter  of  our  salvation,  and  when  we  find  the 
apostle  Paul  declaring  to  the  Corinthians,  that 
'*^  by  eating  bread  and  drinking  wine  in  com- 
^'  memoration  of  the  Redeemer,  ye  do  shew 
'^  forth  the  Lord's  Qleath  till  he  come,"  in  what 
light  are  we  to  regard  those  who  deny  theefficacy 
of  that  death,  who  consider  the  Son  of  God  as 
a  mere  man,  or  at  most,  as  a  very  exalted  su- 
per angelic  Being  ? 

Surely  there  would  be  no  propriety  in  soli- 
citing the  attendance  of  persons  holding  opi- 
nions like  these,  to  a  communion  of  love  with 
christians  who  hold  the  Lord  Jesus  to  have 
united  in  himself  the  Divine  and  human  na- 
jLures  ;  and  who  by  his  death  on  the  cross  made 
a  full  atonement  for  the  sins  of  all  wlio  sin- 
cerely believe,  and  trust  on  him  as  the  Saviour 
of  the  Ivor  Id. 

7.  There  is  one  other  class  of  persons,  and  it 
is  the  last  I  shall  mention,  who  abstain  from 
the  celebration  of  the  Lord's  Supper,  and 
which  it  would  be  very  useless  to  invite  to  this 
ordinance. — It  is  that  description  of  Christians 
who  deny  the  institution  of  any  sacrament. — 
In  their  zeal  for  the  establishment  of  a  religion 
purely  spiritual^  they  seem  almost  to  have  for- 
gotten that  man  is  a  compound  being,  made  up 
of  matter  as  well  as  of  spirit.  Th.ey  say  ^'  God 
<^  is  a  Spirit,  and  they  who  worship  him  must 
'<  worship  him  in  Spirit  and  in  truth." — 
*^  Why  then"  they  ask,  ''  should  we  make  use 
"  of    any   external   symbols    whatever," — to 


THE  SACRAMENT.  87 

rommemmorate    the    life — or    death   of    our 
Lord  ? 

The  great  body  of  the  followers  of  Christ, 
from  the  period  of  his  ascension  to  the  present 
hour,  reply  in  the  affirmative. — The  sacraments 
of  baptism  and  the  Lord's  Supper  have  been 
universally  held  to  have  been  instituted  by 
our  Lord  himself — and  have  been  continued 
without  interruption,  and  with  scarce  an  ex- 
ception, by  all  denominations  of  Christians  to 
the  present  day.  They  are  institutions  admi- 
rably calculated  for  such  a  compound  creature 
as  man — They  strengthen  our  faith  by  the  aid 
of  our  senses,  and  are  attended  by  many  and 
great  benefits,  as  numberless  believers  in  all 
ages  have  felt  and  acknowledged. 

It  is  not  my  purpose  in  these  letters  to  dis- 
cuss controverted  points  in  Theology — my  aim 
is  practical.  I  do  not  therefore  pretend  to  an- 
swer the  objections  that  have  been  raised  to 
the  administration  of  the  sacraments.  They 
would  lead  into  too  wide  a  field  of  discussion. 
I  appeal  to  the  plain  w^ords  of  Scripture ;  to 
the  simple  narration  of  the  Evangelists  and  the 
apostle  Paul ;  and  any  one  who  is  disposed  to 
(•ontrovert  what  they  have  stated  on  this  sub- 
ject, would  not  probably  be  convinced  with 
any  thing  short  of  a  new  Revelation. — "  If 
*•  they  hear  not  Moses  and  the  Prophets,  nei- 
'*'  ther  will  they  be  persuaded,  though  one  rose 
•'•  from  the  dead.'"  (Luke  xvi.  31.) 

I  am  yours  trulv; 


83  LETTERS  OJ* 

LETTER  XV 


My  Dear  Friend — 

I  have  now  stated  under  seven 
differentclasses,  as  distinctly  as  I  could,  those  de- 
scriptions of  persons  \\\iooughtiiotj  orwhoneed 
not,  be  invited  to  a  participation  of  the  Lord's 
Supper.  There  can  be  no  scruple  in  your  mind 
on  the  question  of  not  being  included  in  either 
of  these  classes ;  your  only  difficulty,  is  in  re- 
gard to  y oiiv  icorthiness  to  approach  the  table 
of  communion.  You  admit  that  you  haxe  fed th, 
but  you  say  "  it  is  weak,'' — that  you  have  love 
to  the  Saviour,  and  to  all  whom  you  believe  to 
be  his  real  disciples ;  but  that  ^*  it  is  faint,^' — 
that  you  truly  repent  of  your  past  sins;  but 
whether  this  '•'  repentance  is  unto  life,''  you 
cannot  say.  In  short  you  complain,  that  you 
fall  so  far  short  of  that  christian  perfection, 
which  the  gospel  appears  to  demand,  that  you 
are  »'•  therefore,  in  your  own  apprehension,  un 
»»  prepared  to  sit  with  the  followers  of  Christ 
*^  at  the  table  of  communion." 

My  dear  friend,  such  scruples  may  be  in- 
dulged to  an  unreasonable  extent.  Unless  con- 
lined  within  the  limits  of  reason  and  the  pre- 
scribed rules  of  the  gospel,  they  would  leave 
the  communion-table  with  scarce  an  attendant. 

It  is  a  matter  of  much  importance  that  every 
sincere  and  penitent  believer  who  has  a  desire 


THE  SACRAMENT.  89 

to  commemorate  the  deatli  of  the  Lord  Jesus 
ill  this  solemn  ordinance,  should  form  correct 
opinions  on  this  subject.  Is  it  then  your  idea 
that  in  order  to  partake  of  the  Lord's  Supper, 
the  applicant  should  be  perfectly  faultless  ? 

Certain  it  is  that  no  professor  can  be  too 
liohj.  But  where  is  that  human  being  to  be 
found  who  is  without  sin.  ''  If  we  say,  we  have 
*^  no  sin,  we  deceive  ourselves,  and  the  truth 
••  is  not  in  us."  (1  John  ch.  i.  8.) 

There  is  not  a  day,  not  an  hour  of  our  lives, 
when  in  the  full  exercise  of  reason,  in  which 
we  do  not  fall  short  of  the  requisition  of  the 
Divine  law.  But  this  is  by  no  means  a  sub- 
stantial reason  why  we  should  neglect  this  or- 
dinance, any  more  than  other  Divine  institu- 
tions. Our  frailties  and  corruption  should  in- 
deed humble  us  in  our  own  esteem,  but  not 
sink  us  into  despondence.  We  should  resist 
and  endeavour  to  subdue  every  irregular  pas- 
sion and  habit.  To  our  own  most  strenuous 
exertions,  w^e  should  add  prayer  for  the  assis- 
tance of  the  Spirit  of  truth.  This  aid  has  been 
promised  to  all  who  will  ask  it  in  faith.  Im- 
perfect as  our  graces  and  our  obedience  may 
be,  we  need  not  fear  a  rejection  from  our  hea- 
venly Father,  if  we  come  through  him,  who  is 
^'  the  way,  the  truth,  and  the  life.*'  A  ''  good 
"  and  honest  heart,"  is  the  soil  in  which  the 
seeds  of  grace  naturally  take  root,  and  with 
the  diligent  use  of  appointed  means  ^*  they 
'•  will  spring  up  and  bear  fruit  abundantly.'' 
Our  merciful  Redeemer  ••  knows  our  frame, 
*•  he  remembers  we  are  dust."   The  heavenlv 

h2 


90  LETTERS  ON 

"^  treasure,"  he  knows  we  have  in  '^  eartlieu 
•^vessels/'  and  he  will  not  assuredly  exact 
from  such  imperfect  beings  as  we  are,  the 
purity  of  angels. 

In  asking  admission  to  the  table  of  our  Lord, 
it  is  not,  that  we  may  display  oiu^  own  righ- 
teousness, but  obtain  pardon  for  our  offen- 
ces, and  ^^  grace  to  help  us  in  every  time  of 
*'^  need.''  We  go  not  to  this  ordinance  to  say 
with  the  Pharisee,  '^  God  I  thank  thee  that  I 
*^  am  not  like  other  men,''  but  with  the  hum- 
ble Publican,  to  pray,  '•^  God  be  merciful  to 
"  me  a  sinner.'^ 

To  imagine  that  in  order  worthily  to  par- 
take of  the  Lord's  Supper,  we  must  h^  fault- 
less, would  be  reasoning  against  the  experience 
of  believers  in  every  age.  Neither  Abraham, 
nor  David,  nor  Daniel,  nor  Job,  under  the  old, 
nor  the  apostles  of  our  Lord  themselves  under 
the  7iew  dispensation,  could  lay  claim  to  per- 
fection. 

Even  Judas  himself,  who  betrayed  our  Lord, 
was  admitted  to  the  first  celebration  of  this 
ordinance  under  the  immediate  foresight  of 
his  treachery  and  his  final  punishment.  What 
then  you  will  ask,  are  the  indispensable  qualifi- 
cations for  admission  to  the  table  of  commu- 
nion ?  To  obviate  your  difficulties  I  will  offer 
for  your  consideration  the  sentiments*  of  some 
eminent  divines  on  this  subject. 

The  qualifications  for  wortliily  receiving 
this  ordinance  are  thus  epitomized  in  that  ad- 
mirable summarv  of  christian  doctrine,  the 
Westminster's  Assembly's  Shorter  Catechism. 

*  See  Catechism  for  youth,  page  195. 


TRE  SACRAMEXT.  91 

"  It  is  required  of  them  that  would  worthily 
"^^  partake  of  the  Lord's  Supper,  that  they  ex- 
"  amine  themselves  of  their  knowledge  to  dis- 
^^  cern  the  Lord's  body,  of  their  faith  to  feed 
"  upon  him  ;  of  their  repentance^  love,  and  new 
'^  obedience  ;  lest  coming  unworthily,  they  eat 
"^  and  drink  judgment  to  themselves." 

Professor  Osterwald  says,  in  his  excellent 
summary  of  christian  doctrine,  "  Every  one 
*•  who  truly  believes  in  Christ,  and  repents  of 
*^  sin,  and  sincerely  wishes  to  advance  in  holi- 
"  ness,  should  partake  of  this  ordinance  as  one 
••  of  the  principal  means  of  advancing  in  the 
'^  christian  life." 

Bishop  Gibson*  in  his  little  Manual  on  the 
Lord's  Supper,  is  perhaps  too  loose  on  this 
subject.  He  requires  neither  faith,  penitence, 
nor  knowledge — His  remarks  are  as  follow. 

**  The  preparation  then,  that  is  ahsolutely 
'*  and  indispensably  required,  for  the  due 
*•  receiving  of  the  blessed  Sacrament,  is  an 
"  honest  and  sincere  heart ;  and  without  such 
"  a  heart,  no  office  of  religion  whatever  is  duly 
"  performed — No  man  comes  rightly  prepared 
*^  to  hear  the  word  preached  but  he  that  brings 
'^  a  good  and  honest  heart,"  (Luke  viii.  15.)  or 
'»  a  heart  sincerely  resolved  to  practise  what  he 
"  hears — Nor  are  we  fit  to  pray  to  God,  except 
'-we  ^*  lift  iip  lioly  hands,"  (1  Tim.  ii.  8.) 
"  with  a  sincere  desire  after  the  gi^aces  and 
"  virtues  which  we  pray  for.  So  that  whatever 
'•  difference  men  may  make  between  receiving 
'^  the   holy   Sacrament,    and   performing  the 

♦  See  page  49  of  his  works. 


92  LETTERS  ON 

**  other  offices  of  religion ;  this  is  a  certain 
^'  truth  that  neither  hearing  nor  praying,  nor 
^^  any  other  religious  office  can  be  performed 
"  duly  and  with  benefit,  except  there  be  an 
"  honest  and  upright  heart,  and  he  who  has  that. 
"  has  the  only  thing  that  is  ahsoluiely  and  in- 
^^  dispensibly  required  to  the  worthy  receiv- 
••  ing  of  the  holy  Sacrament." 

But  on  this  important  point,  the  pious  and 
learned  Dr.  A.  Clarke,  is  more  sound  and 
Scriptural  in  his  views. — "  It  may  be  asked," 
says  he,  ^^  who  then  should  approach  this  aw- 
••  ful  ordinance?" 

I  answer,  1.  every  believer  in  Christ  Jesus^ 
who  is  saved  from  his  sins,  has  a7^ight  to  come. 
Such  are  of  the  family  of  God,  and  this  bread 
belongs  to  his  children.  On  this  there  can  be 
but  one  opinion.  2.  Every  genuine  penitent  is 
invited  to  come,  and  consequently  has  a  right, 
because  he  needs  atoning  blood :  and  by  this 
ordinance  the  blood  shed  for  the  remission  of 
sins,  is  expressively  represented.  "  But  I  am  not 
worthy,"  the  convert  will  say.  And  who  is  ? 
There  is  not  a  saint  on  earth,  or  an  archangel 
in  Heaven  who  is  worthy  to  sit  down  at  the 
table  of  the  Lord.  ^'  But  does  not  the  apostle 
^^  intimate  that  none  but  the  worthy  should 
''  partake  of  it  ?"  No — He  has  said  nothing  of 
the  kind.  He  solemnly  reprehends  those  who 
eat  and  drink  unworthily,  but  there  is  an  es- 
sential difference  between  eating  and  drinking 
worthily,  and  being  worthy  thus  to  eat  and 
drink. 

"  None  therefore  are  excluded  but  the  im~ 


THE  SACUAMEXT.  93 

''^ penitent,  the  unbelieving  transgressor,  and 
**  the  profane.  Believers  however  weak,  have 
'*  a  right  to  come ;  and  the  strongest  in  faith 
*^  need  the  grace  of  this  ordinance.  Penitents 
"  should  come,  as  all  the  promises  of  pardon 
**  mentioned  in  the  Bible  are  made  to  such. 
'^  None  is  worthy  of  the  entertainment  (though 
*'  all  these  will  partake  of  it  worthily,)  but  it  is 
**  freely  provided  by  him,  who  is  the  Lamb  of 
"  God,  who  was  slain  for  us,  and  who  alone  is 
'*  icorthy  to  receive  glory?  majesty,  dominion 
*^  and  power,  forever  and  ever."* 

<*  But,"  says  another  excellent  writer,f 
^^  we  may  affirm  with  the  greatest  certainty 
*^  that  no  serious  person  who  sincerely  wished 
*^  and  endeavoured  to  communicate  worthily, 
'^  could  communicate  unworthily.  For  God 
<^  accepteth  a  man  according  to  what  he  hath. 
^'  For  even  when  one  who  hath  been  a  stranger 
*^  to  religion  come  to  the  table  of  the  Lord  with 
'^  sorrow  and  contrition  for  sin,  sincere  purpo- 
•^  ses  after  amendment,  and  of  being  answera- 
'•  ble  to  the  death  of  Christ ;  though  his  reli- 
••  gion  go  no  further  at  present  than  honest 
"  purpose  and  intention ;  he  communicates 
*'  worthily.  Every  one  who  sincerely  repents 
^'  of  his  past  transgressions,  and  carefully  en- 
'''  deavours  to  bring  his  heart  and  life  in  con- 
^'  formity  to  the  gospel,  is  within  the  terms  of 
^'  mercy ;  and  when  he  comes  to  the  holy  Sa- 
"  crament,  in  obedience  to  the  command  of 
'"  Christ,  as  a  mean  of  improvement  in  holi- 

*  Discourse  on  the  Eucharist,  Jiage  88. 
f  Dr.  Duncan's  Devout  Comruunicant. 


94  LETTERS  OM 

*^  nesSj  though  he  be  not  purified  to  that  de- 
^^  gree  he  could  wish :  yet  may  be  perfectly 
^^  secure,  that  he  cannot  in  anv  sense  be  said 
'^  to  eat  and  drink  unworthily?  so  as  to  '^  be 
*^  guilty  of  the  body  and  blood  of  the  Lord," 
^^  or  to  "  eat  and  drink  condemnation  to  him- 
ii  self." 

*'  Unworthy  communicating  must  have  been 
^^  a  deliberate  sin,  not  a  sin  of  infirmity,  other- 
<^  wise  it  would  not  have  been  so  severely  pu- 
*^  nished  as  it  was  among  the  Corinthians,  with 
"  bodily  diseases  and  death.  Nor  should  it 
*^  ever  be  forgotten,  that  whatever  was  meant 
*<  by  recording  the  guilt  and  danger  of  un- 
*^  worthy  communicating,  the  apostle  could 
"'^  not  have  intended  by  it  to  terrify  any  person 
*^  from  coming  to  the  Lord's  Supper,  but  only 
"  to  make  christians  more  circumspect  in  their 
^^  approaches  to  it :  for  in  the  very  next  words 
"'•'  after  speaking  of  being  "  guilty  of  the  body 
"  and  blood  of  the  Lord,"  he  adds,  "  but  let 
^^  a  man  examine  himself,  and  so  let  him  eat  of 
^*  that  bread  and  drink  of  that  cup." 

Combining  together  the  substance  of  what 
has  been  stated  above,  it  cannot  be  difficult  for 
any  one  who  is  truly  desirous  of  becoming  a 
communicant,  to  ascertain  whether  he  is  in  a 
state  that  will  authorize  his  partaking  with 
propriety  of  this  ordinance — Let  him  ask  him- 
self as  in  the  presence  of  God,  with  reference 
to  a  final  judgment,  whether  he  sincerely  be- 
lieves in  the  Lord  Jesus  Christ,  as  the  great 
sacrifice  for  human  guilt,  and  trusts  in  his 
righteousness   and   atonement   for  sajvation ; 


THE  SACUAMENT.  95 

whether  he  feels  ••  the  love  of  Christ  constrain- 
"  ing  him  to  depart  from  what  is  evil,  and  to 
*^  practice  what  is  good;"  whether  he  sincerely 
repents  of  past  offences  against  God  and  man, 
whether  he  resolves,  (Divine  grace  assisting 
him)  that  he  will  conform  in  his  life  and  tem- 
per with  the  principles  of  the  gospel,  whether 
he  believes  the  sacred  Scriptures  to  be  given 
by  divine  inspiration,  and  regards  them  as  the 
infallible  rule  of  his  faith  and  practice. 

Having  these  few  plain  principles  for  his 
guide,  and  having  resolved  to  pursue  a  con- 
duct that  will  correspond  with  them,  he  need 
not  hesitate  on  the  question  of  enlisting  under 
the  banner  of  the  cross,  assured  that  he  will 
receive  all  that  aid  from  above,  which  will  be 
necessary  to  "'  fight  the  good  fight  of  faith," 
and  to  "  come  off  more  than  conqueror  through 
••  him  that  loved  us."  (Rom.  viii.  37.) 
I  remain  as  ever. 

Respectfully  yours,  Sec. 


LETTER  XVL 


My  Dear  Friend — 

I  rejoice  that  your  difficulties 
begin  to  vanish ;  that  your  scruples  are  in  a 
measure  removed;  and  that  you  have  no  longer 


96  LETTERS  ON' 

those  appalling  fears  in  relation  to  the  conse- 
quences of  partaking  of  the  Sacrament  of  the 
Lord's  Supper,  with  outhaving  attained  that 
imaginary  perfection  which  you  once  thought 
indispensible  to  the  worthy  receiving  of  it.  I 
am  glad  to  find  that  those  expressions  in  the 
Epistles  of  the  apostle  Paul  to  the  Corinthian 
and  Hebrew  converts  no  longer  make  you 
*^  shudder  with  horror  at  the  bare  contem- 
'^  plation  of  the  penalties  of  an  unworthy  com- 
"  munion."  Believe  it,  this  ordinance  was 
never  intended  to  be  a  "  stumbling-block,"  or 
an  object  of  terror.  It  is  a  "  feast  of  love,"  it 
is  a  communion  of  christian  sympathy,  like 
Jacob's  ladder — It  is  a  delightful  medium  of  in- 
tercourse between  heaven  and  earth — It  often 
raises  the  affections  above  terrestrial  objects, 
and  gives  the  believer  a  foretaste  of  the  joys  of 
paradise. 

Why  then  longer  delay  an  approach  to  this 
sacred  ordinance  ?  You  answer,  that  you  can- 
not venture  in  your  present  state  of  ignorance 
respecting  this  holy  Sacrament — thatyou  doubt 
whether  you  have  that  kric  vltdge  of  it,  which 
will  enable  you  to  ^^  discern  the  Lord's  body?*' 
and  you  express  an  ^'  anxious  desire"  to  be 
better  informed  respecting  the  nature,  design, 
and  benefits  of  this  ordinance. 

On  this  subject  my  dear  friend,  much  has 
been  written,  and  there  are  many  excellent 
treatises  containing  information  far  more  ex- 
tensive than  any  thing  I  can  pretend  to  offer. 
I  cannot  however  refuse  the  request  you  make, 
but  will  very  cheerfully  assist  you  by  abridg- 


THE  SACRAMENT.  97 

irig  within  as  short  a  compass  as  I  can,  what* 
ever  I  find  in  those  hooks  I  have  at  hand, 
that  contain  what  I  regard,  as  most  important 
on  this  interesting  subject. 

In  order  fully  to  comprehend  the  nature 
and  design  of  the  sacred  ordinance,  the  first 
enquiry  to  which  our  attention  should  be  di 
rected  is,  the  true  meaning  of  the  highly 
figurative  language,  which  our  Lord  uses  in 
relation  to  it. 

When  he  had  ^'  taken  bread''  savs  the  Evan- 
gelist  Mark,  ^*  he  blessed,  and  brake  it,  and 
*•  gave  to  them  (the  apostles)  and  said,  take, 
'•  eat,  this  is  my  body.  And  he  took  the  cup. 
*^  and  when  he  had  given  thanks,  he  gave  it  to 
*•  them,  and  they  all  drank  of  it;  and  he  said 
••  unto  them,  this  is  my  blood  of  the  JVew  Testa- 
'^  ment,  (covenant,)  which  is  shed  for  many." 

About  a  year  prior  to  the  institution  of  this 
Sacrament,  our  Lord  addressing  himself  to  a 
mixed  assembly  of  Jews,  referring  no  doubt  to 
his  approaching  death  on  the  cross,  says  ''  I  am 
•^  the  bread  of  life.  He  that  cometh  to  me  shall 
^*  never  hunger,  and  he  that  believeth  on  me 
^*  shall  never  thirst.'^ 

And  innncdiately  after  he  says,  "  verily 
'•  verily,  I  say  unto  you,  he  that  believeth  on 
^'  me,  hath  everlasting  life.  Lam  that  bread 
^'  of  life  ;  I  am  the  living  bread  that  came  dowTi 
^^  from  heaven.  If  a  man  eat  of  this  bread  he 
"  shall  live  for  ever,  and  the  bread  that  I  will 
*•  give  him  is  my  flesh,  which  I  will  give  for 
'-  the  life  of  the  world.'' 

^^  The  Jews  therefore  strove  amoit  them 

I  7 


98  LETTERS  ON 

»^  selves  saying,  ^'  how  can  this  man  give  us  his 
^^  flesh  to  eat  ?"  Then  Jesus  said  to  them, 
^^  verily,  verily,  I  say  unto  you,  except  ye  eat 
^^  the  flesh  of  the  Son  of  man,  and  drink  his 
^'^  blood,  ye  have  no  life  in  you  ;  Whoso  eateth 
"  my  flesh  and  drinketh  my  blood,  hath  eternal 
^'  life, — not  as  your  fathers  did  eat  manna  in 
^^  the  wilderness  and  are  dead — he  that  eateth 
<^  this  bread  shall  live  forever." 

This  language  is  highly  figurative ;  but  it  is 
deeply  interesting. — Literally  to  eat  the  flesh 
and  drink  the  blood  of  the  Saviour,  we  know 
is  an  impossil)ility.  When  he  brake  the  bread 
before  his  apostles  and  said,  '*  this  is  my  body,'' 
they  could  not  have  misunderstood  him.  His 
body  was  tlien  before  their  eyes  unbroken,  and 
entire.  When  he  took  the  cup  and  said,  "  this 
*^  is  my  blood  of  the  New"  Testament,  which 
'^  is  shed  for  many," — it  was  most  evident  to 
the  senses  of  the  apostles,  that  Jiot  a  drop  of 
his  blood  had  then  been  shed.  They  must 
have  considered  these  emblems  as  pre-signify- 
ing  events  that  were  to  happen. 

In  like  manner  w  hen  he  said  to  his  disciples, 
''  I  am  the  door," — ^'I  a.m  the  good  Shepherd," 
— ^^  I  am  the  vine  ;  ye  are  the  branches  :"  he 
spoke  according  to  the  figurative  style  of 
speech,  then  so  common  throughout  the  East. 
On  some  occasions  this  language  appears  to 
have  been  too  ambiguous  for  the  apprehension 
of  his  hearers.  As  when  he  said,  (probably 
pointing  to  his  own  body,)  '^  Destroy  this  tem- 
**  pie,  and  in  three  days  I  will  raise  it  up." 
The  JcrE-5  mistaking  his  meaning  replied, — 
^^  Forty  &nd  six  years  was  this  temple  in  build- 


THE  SACRAMEXT.  99 

"  ing,  and  wilt  thou  raise  it  up  in  three  clays  ?" 
•'  But  he  spake,"  says  the  Evangelist,  ^*  of  the 
^'  temple  of  his  body.*' 

In  like  manner  he  was  misapprehended  by 
the  woman  of  Samaria,  when  he  conversed 
with  her  respecting  •'•  the  living  water  which 
*'  he  should  give,  of  which,  whoever  should 
*'  drink,  would  never  thirst  agahi.'' 

So  also,  after  tlie  remarkable  discourse  re- 
corded in  the  6th,  chap,  of  St.  John's  gospel^ 
-'  many  of  his  disciples,  are  said  to  have  gone 
*^  back,  and  walked  no  more  with  him." 

Happily  for  believers  at  subsequent  periods, 
the  meaning  of  our  Lord  need  not  to  be  misun- 
derstood, where  he  discoui*ses  of  •'■  eating  his 
•^  flesh,  and  drinking  his  blood." 

By  this  metaphorical  language,  he  designed 
no  doubt,  to  instruct  us,  that  by  faith  we  are 
to  feed  on  him — that  by  meditating  devoutly  on 
his  death  and  resurrection,  we  should  thence 
derive  that  knowledge,  and  kindle  those  affec- 
tions, which  are  necessary  for  the  life  and  nou- 
rishment of  our  souls. — That  in  his  death  we 
are  to  contemplate  the  sacrifice  made  for  cur 
guilt,  and  the  means  of  reconciliation,  and 
peace  with  our  heavenly  Father. — That  here 
we  have  &. pledge  of  our  own  resurrection,  and 
of  our  admission  to  the  Paradise  of  God,  when 
removed  from  this  scene  of  temptation,  of  suf- 
fering, and  sin. — That  from  the  contemplation 
of  his  atoning  death,  our  souls  are  to  be  nou- 
rished with  that  hope  and  faith,  that  w^ill  ena- 
ble us  to  overcome  the  world,  and  that  will 
continue  till  the  close  of  life,  a  never  failing 


100  LETTERS  ON 

source  of  the  most  precious,  and  heart-soothing 
consolations. 

Such  are  the  views  which  Christians  in  the 
the  first  ages  of  the  church  had  of  these  mem- 
morahle  words  of  our  Lord. 

Tertullian  thus  explains  them — '•  In  or- 
'*  der,''  sayAhe  "^  to  have  life,  we  must  seek 
"'^  the  word  >that  w^as  made  flesh — We  must 
^'  feed  on  it  by  hearings — we  must  masticate  it 
''  by  meditation. — and  digest  it  hy  fait/i.^' 

Origex  says,  that  the  words  above  quoted 
from  the  Evangelist  John,  are  ^^  the  letter  that 
''  kills,  if  taken  in  a  literal  sense," — and  St. 
Augustine  observes,  *^^thatwheneverthe  words 
^'  of  our  Lord  appear  to  enjoin  the  commission 
"^  of  a  crime,  when  taken  in  a  literal  sense,  we 
*'-  should  understand  them  figuratively  ;"  and 
brings  as  an  example,  the  words  already  re- 
ferred to. 

An  ingenious  author,  who  published  a  few 
years  since  a  treatise*  on  the  Lord's  Supper, 
has  endeavoured  to  illustrate  this  figurative 
language  of  our  Lord,  in  two  dialogues  between 
a  father  and  his  son.  He  maintains  that  by 
**  eating  the  flesh,  and  drinking  the  blood,  of 
''  the  Lord  Jesus  Christ,"  is  meant  ^^  the  soul's 
'^  subsisting  on  his  Divine  love,  and  Divine 
'■^  wisdom ;  and  that  these  divine  principles 
'^  are  intended  to  be  received  by  man,  who  for 
'^  that  end  is  endowed  with  the  two  receptive 
"'  faculties,  the  will  and  the  understanding — 

♦  See  a  Tract  entitled  the  "  The  True  End  and  Design  of  the 
Holy  Sacrament  of  the  Lord's  Supper,"  I?;'  John  Clo'ive^  XcfMfH 
of  St,  John's  Chui-ch,  Mancliestei-. 


THE  SACRAMENT.  101 

*^  the  will  to  receive  love,  and  the  understand- 
''  ing  to  receive  ivisdo7n ;  and  that  whoever 
'*  thus  receives  love  and  wisdom,  at  the  same 
'^  time,  receives  Jesus  Christ  and  his  life, — and 
"  together  therewith  all  the  blessings  of  Re- 
^^  demption." 

In  support  of  this  opinion  he  states  that 
^^  God  is  declared  by  an  inspired  apostle,  to 
^^  be  "  Love,''^  and  that  our  Lord  proclaimed 
"  himself  to  be,  "  the  light  of  the  world/' — 
••  That  we  are  taught  that  "  man  shall  not 
''  live  by  bread  alone,  but  by  every  ivord  that 
*^  proceedeth  out  of  the  mouth  of  God,"' — that, 
'^  we  are  instructed, — '^  to  labour  not  for  the 
^^  meat  that  perisheth,  but  for  that  which  en- 
^*  dureth  to  everlasting  life." — That  our  Lord 
*•  pronounced  a  blessing  on  those  who  ''  hiui' 
a  gcr  and  thirst  after  righteousness,"  and  de- 
^"  clared,  that  it  was  '*  his  meat  to  do  the  will 
•^  of  him  who  sent  him.'' — That  in  these  words 
^^  we  are  taught  plainly  what  those  good  and 
••  substantial  objects  are,  that  yield  whole- 
^^  some  nourishment  to  the  Spirit. — That  they 
'^  are  the  Divine  love  and  Divine  wisdom  of 
»'  Jesus  Christ  and  his  word. — All  the  good- 
^'  ness  and  truth  of  God,  therefore,  whether 
^'  manifested  in  his  word,  or  in  his  works,  is 
•^  the  proper  and  wholesome  food  of  man's 
^'  spirit."* 

The  preceding  observations  I  trust  will  be 
considered  as  sulKciently  explanatory  of  our 
Lord's  meaning,  at  the  first  institution  of  his 
Supper,  when  he  said  of  the  bread,  '*  this  is 

♦  See  Clowe's  Treatise  on  tlie  Sacrament,  p.  30,  34. 

I  2 


102  LETTERS  ON 

<'my  body — take,  eat," — and  of  the  vviiie^ 
"  this  is  the  New  Testament  in  my  blood — 
*•  drink  ye  all  of  it" — or  as  he  elsewhere  de- 
clares, "  my  flesh  is  meat  indeed,  and  my 
•^  blood  is  drink  indeed." — These  material  em- 
blems were  certainly  intended  to  signify  that 
spiritual  food,  which  when  received  by  faith, 
nourishes  the  soul  to  everlasting  life. 

I  am  yours  very  truly. 


LETTER  XVII. 


My  Dear  Friend — 

Having  in  a  former  letter  col- 
lected within  as  short  a  compass  as  I  could, 
consistently  with  perspicuity,  the  account  of 
the  original  institution  of  the  Lord's  Supper, 
a  recorded  by  three  Evangelists,  and  the 
apostle  Paul ;  and  having  in  my  last  letter  en- 
deavoured to  explain  the  figurative  language 
used  by  our  Lord  himself,  in  relation  to  this 
ordinance,  I  proceed  in  conformity  with  your 
request,  to  illustrate  more  fully  its  nature  and 
design. 

As  this  sacrament  was  instituted  on  the  very 
jiight  on  which  the  Jewish  Passover  was  an- 
nually observed, — as  it  resembles  it  in  many 
striking  particulars,  and  as  it  appears  evidently 


THE  SACRAMENT.  103 

to  have  been  designed. as  a  substitute,  in  place 
of  the  Mosaic  rite  ;  we  shall  find  it  instructive 
and  useful,  to  review  the  circumstances  and  de' 
sign  of  this  ancient  ceremony. 

Four  hundred   and  thirty  years  had  now 
elapsed  from  the  calling  of  Abraham  ;  and  two 
hundred  and  fifteen  from  the  migration  of  the 
children  of  Israel,  to  the  land  of  Egypt.  With- 
in this  period,  the  memory  of  Joseph  and  of 
his  services  had  no  doubt  been  lost — The  de- 
scendants of  himself  and  of  his  brethren,  re- 
mained a  distinct  people.     Their  occupation 
was  principally  grazing,  which  was  held  in 
great  contempt  by  the  Egyptians.  The  Israel- 
ites were  accordingly  treated  with  great  cru- 
elty by  their  masters.    But  though  oppressed, 
they  increased  in  number  with  such  astonish- 
ing rapidity,  that  the  king  of  Egypt  became 
fearful,  lest  in  case  of  war  between  him  and  any 
of  the    neighbouring   kings,    these   strangers 
might  join  his  enemies ;  and  "  so  get  them 
^'  (the  Israelites)   up  out  of  the  land."    He 
therefore,  ^^  set  task  masters  over  them,  to  af- 
<•  flict  them   with  burdens ;  and   made   them 
^'  serve  with  rigour."     He  *^  made  their  lives 
'^  bitter  with  hard  bondage,  in  mortar  and  in 
<^  brick,  and  in  all  manner  of  service  in  the 
*^  field, — all  their  service  was  with  rigour." 
(Exod.  i.  14.) 

But  as  these  despised  strangers  continued 
to  multiply  notwithstanding  the  oppression 
they  underwent ;  the  king  of  Egypt  proceeded 
one  step  further  in  cruelty  and  passed  an  edict, 
directing  all  the  male  Hebrew  children  to  be 
put  to  death.  To  give  effect  to  this  law;  he  or- 


104  LETTERS  ON" 

dered  all  his  oitm  people  saying,  ^^  Every 
*'  (Jewish)  son  that  is  born,  ye  shall  cast  into 
^^  the  river ;  but  every  daughter  ye  shall  save 
^<  alive."  (Exod.  i.  22.) 

Under  circumstances  of  such  enormous  cru- 
elty on  the  part  of  the  oppressors,  and  of  into- 
lerable misery  on  the  part  of  the  oppressed ; 
Jehovah  took  compassion  on  the  children  of 
Israel,  and  determined  to  deliver  them  by  the 
agency  of  his  servant  Moses.  Accordingly  he 
appeared  to  this  chosen  instrument,  saying, 
"  I  have  surely  seen  the  affliction  of  my  peo- 
"  pie  which  are  in  Egypt,  and  have  heard 
••  their  cry  by  reason  of  their  task-masters,  for 
*^  I  know  their  sorrows,  and  I  am  come  down 
^^  to  deliver  them  from  the  hands  of  the  Egyp- 
*'^  tians,  and  to  bring  them  up  out  of  that  land, 
^^  unto  a  good  land,  and  a  large ; — unto  a  land 
'^  flowing  with  milk  and  honey. — Come  now 
^^  therefore,  and  I  will  send  thee  unto  Pharaoh 
^^  that  thou  mayest  bring  forth  my  people,  the 
''  children  of  Israel,  out  of  Egypt." — (Exod. 
iii.  7,  10.) 

Moses,  at  the  command  of  God,  went  ac- 
cordingly to  Pharaoh,  to  persuade  him  to  let 
the  children  of  Israel  depart  peaceably  from 
his  territory.  But  the  king's  heart  was  har- 
dened by  avarice.  He  had  found  the  service 
of  the  Israelites  too  profitable  to  be  gratui- 
tously surrendered — He  accordingly  refused 
to  let  them  go.  But  the  measure  was  already 
determined  by  unerring  Wisdom,  and  al- 
mighty power  insured  its  accomplishment. 
Various  plagues   were  miraculously  inflicted 


THE  SACKAMEXT.  103 

on  him  and  on  lils  people,  to  subdue  their  op- 
position. They  still  however  resisted,  till  fi- 
nally at  the  command  of  God,  his  own,  and 
the  first-born  of  the  whole  nation  of  the  Egyp- 
tians, were  slain  in  one  night  by  a  destroying 
messenger  from  heaven.  When  this  tremen- 
dous blow  vi^as  struck,  the  children  of  Israel 
were  specially  exempted  from  its  effects. 
While  the  first-born  of  their  oppressors  were 
destroyed,  theirs  were  continued  in  life. 

In  commemoration  of  so  signal  a  deliverance, 
the  feast  of  the  Passove?-  was  instituted. 

This  rite  was  to  be  perpetual.  ^^  Thou  shalf 
'^  therefore  keep  this  ordinance,*'  says  the  al- 
mighty Lawgiver,  to  Moses,  ^*  in  his  season 
*•  from  year  to  year,*' — »•  thou  shalt  observe 
•'•  this  thing  as  an  ordinance  to  thee  and  to 
"  thy  sons  foi'ever — and  it  shall  be  for  a  sign 
"  unto  thee,  upon  thy  hand,  and  for  a  memo- 
'•  rial  between  thine  eves,  that  the  Lord's 
*^  law  may  be  in  thy  mouth ;  for  with  a  strong 

•  »''  hand  hath  the  Loi'd  brought  thee  out  of 
'•'Egypt." 

The  manner  m  which  this  ordinance  was 
kept,  was  as  follows.  ^^  On*  the  tenth  of  the 
^^  month  JVisan  (which  answers  to  our  March) 

•  "  every  family  in  Israel ;  (or  if  the  family 
*^  was  too  small,  two  neighbouring  families 
^'joined  together.)  was  directed  to  t;ike  a  male 
^'  lamb,  or  kid  (for  the  original  signifies  either,) 
^'  under  a  year  old,  and  without  blemish.  This 
^^  was  to  be  shut  up  vmtil  the  fourteenth  day 
"^  of  the  month,  when  it  was  to  be  killed  in  the 
•*  evening." 

♦  See  Stackhouse,  p.  375, 


106  LETTERS  ON 

'^  They  were  then  to  take  a  bimcli  of  hys- 
^^  sop,  and  dipping  it  in  the  blood,  they  were 
•^  to  strike  it  on  the  two  side  posts,  and  the 
''  upper  door  posts,  of  every  house  where 
^^  they  ate  it ;  and  so  not  stir  out  till  morning. 
'^  This  lamb  was  to  be  dressed  whole — roasted  ; 
*^  not  boiled,  because  roasting  was  a  speedier 
'^  way  of  dressing  it.  But  it  was  to  be  roasted 
**  thoroughly,  because  it  was  all  to  be  eaten  : 
^^  not  a  bone  of  it  was  to  be  broken  ;  and  if  any 
*^  remained  it  was  to  be  burned  ;  for  it  was  for- 
^^  bidden  to  suffer  this  sacred  victim  to  putrify. 

^*  It  was  to  be  eaten  standing,  and  in  haste — 
^^  to  represent  the  circumstances  of  persons 
''  just  beginning  a  journey. — With  bitter  herbs, 
*^  to  recall  the  bitter  servitude  of  Egypt, — 
"  with  unleavened  bread, — in  memory  of  their 
*^  deliverance  being  so  sudden  that  they  had 
"'^  not  time  to  leaven  their  bread  for  their  jour- 
"  ney. — It  was  necessary  that  not  less  than  ten, 
••^  (as  Josephus  informs  us)  nor  more  than 
^^  twenty  should  celebrate  this  feast  together." 

By  some  of  the  early  fathers  of  the  Chris- 
tian church,  the  very  form  of  benediction  and 
praise  which  was  anciently  used  in  the  cele- 
bration of  this  solemnity,  has  been  preserved. 

*^^  Blessed,'^  said  the  observers  of  this  rite, 
*^  be  the  Lord  the  Sovereign  of  the  world. 
^^  who  has  redeemed  us  from  Egypt — us,  and 
**  our  fathers  ;  and  who  has  commanded  us  this 
"  night  to  eat  a  lamb  and  unleavened  bread.'' 

It  was  their  practice  during  the  days  of  un- 
leavened bread,  to  invite  the  nearest  relations 

*  See  Diirancl  siir  la  SainteCene.  p.  150. 


THE  SACRAMEXr.  107 

to  the  feastj  and  at  the  close  of  the  same,  the 
best  bread  was  brought,  which  the  master  of 
the  family  broke,  and  distributed  to  each  of  his 
guests.  In  doing  this  he  said,  ^^  This  is  the 
^'  bread  of  affliction  which  our  fathers  ate  in 
*^  Egypt ;" — He  then  took  the  cup  of  wine  of 
which  after  he  had  drank,  all  the  company 
who  had  been  circumcised,  drank  also — He 
then  returned  thanks,  after  which  he  recalled 
to  their  remembrance  the  circumstances  of 
their  deliverance  from  Egyptian  servitude ; 
and  they  closed  the  ceremony  with  a  hymn,  or 
psalm. 

Justin  Martyr  has  preserved  the  ancient 
formula  of  the  Passover  as  used  by  the  Jews 
in  the  time  of  Esdras.  '^^  This passover^-^  said 
they,  ^'  is  our  Saviour  and  Refuge — signify- 
ing without  doubt  that  these  were  the  symbols 
of  their  servitude  and  deliverance — and  not  li- 
terally, that  the  bread  of  affliction  was  their 
Saviour  and  Refuge." 

'*  This  ordinance  is  still  observed  by  the 
"^  Jews  in  every  part  of  the  world — After  giv- 
"  ing  thanks  to  God,  the  bread  is  broken  and 
*•'  divided — and  the  cup,  after  the  blessing,  is 
^•'  handed  round  among  the  guests." — Mr. 
Clarkson  in  his  '*  portraiture  of  (Quakerism" *^ 
gives  a  very  exact  account  of  the  manner  in 
which  the  Jews  now  perform  this  ceremony, 
which  corresponds  in  most  particulars  to  the 
ancient  form. 

I  am  yours,  &c. 

*  See  Vol.  II.  p.  342, 


108  LETTERS  ON 

LETTER  XVIII. 


My  Dear  Friend — 

Having  taken  a  view  of  the 
leading  circumstances  connected  with  the  Jew- 
ish Passover,  let  us  view  it  in  connection  with 
those  that  accompanied  the  institution  of  the 
Lord's  Supper.  That  our  Lord  intended  this 
ordinance  to  be  a  substitute  in  place  of  the 
Mosaic  rite,  there  can  be  little  doubt ;  and  that 
there  are  many  striking  points  of  resemblance 
between  the  two  institutions  seems  to  be  equally 
clear. 

The  apostle  Paul  in  his  First  Epistle  to  the 
Corinthians  (ch.  v.  7,  8.)  says,  '•  purge  out 
^'  therefore  the  old  leaven^  that  ye  may  be  a 
"  new  lump,  as  ye  are  unleavened — For  even 
*'  Ch?'ist  our  pass-over  is  sacrificed  for  us ; 
'*  therefore  let  us  keep  the/<?«5'/,  not  with  the 
''  leaven  of  malice  and  wickedness  ;  but  with 
^^  the  unleavened  bread  of  sincerity  and  truth/"' 

And  the  apostle  Peter  in  his  First  Epistle 
speaks  of  '^  the  sprinkling  of  the  blood  of 
•^  Christ," — and  again,  of  our  being  '*  re- 
'^  deemed  by  the  precious  blood  of  Christ,  as  of 
"^  a  lamb  without  blemish,  and  without  spot." 
(1  Pet.  i.  19.) 

It  will  be  at  once  gratifying  and  instructive 
to  recapitulate  some  of  the  most  striking  co- 
incidences between  the  Jewish  and  the  Chris- 
tain  passover. 


THE  SACRAMENT. 


105 


1.  The  Jewish  passover 
was  first  celebrated  on  the 
night  uivvio  s  to  the  depar- 
ture of  the  children  of  Israel, 
from  Eg\  p 


The  Lord's  Supper  waS 
first  celebrated  on  the  very 
eve  prior  to  his  crucilixion, 
and  departure  from  this 
world,  10  his  native  lieaven. 


They  were  both  instituted  on  the  same  day 
of  the  month  and  the  year. 


2.  The  p.i-chal  lamb,  used 
on  these  occasions  was  to  be 
"Without   •'  blfmhh  or  sfiot.'^ 

3.  I'his  lamb  was  to  be 
slain  on  the  I4th  day  of  the 
month  JVisaii,  about  the  be- 
ginn  ng  of  the  evening  sacri- 
fice, (namely  from  hrcc  to 
five  o'clock,  agreeably  to  our 
reckoning  ot  time.) 

4.  I'he  blood  of  the  pas- 
chal 1  ;mb  WH-  to  be  nfjrin- 
k/ed  on  the  door  posts,  of  the 
houses  of  the  Israelites. 


5.  Every  member  of  a 
Jewish  family  was  command- 
ed to  eat  the  fiesh  of  the  pas- 
chal lamb. 

6.  No  pari  of  the  paschal 
lamb  was  suffered  to  become 
putrid,  what  was  nor  eaten 
■,vas  to  be  consumed  with  fire. 

7.  The  jjaschal  lamb  w.is 
roasted  entire, — not  a  bone  of 
it  v/as  to  be  broken. 


8.  The  Jews  did  not  cele- 
brate the  passover  as  a  com- 
mon meal. —  I  en  or  more 
always  assembled  for  the 
purpose,  and  partook  of  it 
with  solemnit^ ,  as  a  memo- 
rial of  their  deliverance  from 
the  servitude  of  Egypt. 

V.  The   Jews   celebrated 

K 


Our  Lord  is  referred  to, 
as  such  a  lamb,  by  St.  Pcier 
in  the  passage  cited  above. 

Our  Lord  expired  .bout 
the  6th,  hour,  says  the  evan- 
gelist—that is  about  t/iree 
o  clock,  according  to  our 
time. 


Thus  our  Lord's  blood  is 
styled  by  an  aposile,  "  the 
"  blood  of  sfirinkiiug,  that 
'*  speaketh  better  thmgsthan 

that  of  Abel,"  and  again 
he  says,  "  hnviiig  our  heaits 
"  .y/irinkli  d  from  an  evil  con- 
"  s(  ience."  (Heb.  x.  22.  xii. 
24. 

So  our  Lord  direc>s  all  his 
followers  spiritually  to  eat 
his  flesh  as  a  cnncUtion  of  in- 
heriting eternal  lile. 

So  our  Lord's  body,  agreea- 
bly to  proptiecy,  \sp-<  not  pcr- 
niittcQto  see  corrupiion. 

So  not  a  bone  of  our  Lord 
was  broken  on  the  cross ; 
while  the  limbs  of  both  of 
those  who  were  crucified 
with  him,  were  broken. 

So  also  it  has  been  the 
constant  practice  of  chris- 
tians to  celfb-ate  this  ordi- 
nance together,  in  memory 
of  their  deliverance  from  the 
greater  servitude  of  sin. 


Christians  are  admonished 


iio 


LETTERS  ON 


their  passovef  with  unlea- 
vened bread. 


10.  The  symbols  used  in 
the  passover,  were  bread  and 
wine,  and  bitter  herbs. 

11.  No  person  could  par- 
take of  the  paschal  la.nb, 
unless  he  had  first  been  cir- 
cumcised. 

12.  The  Jews  were  direct- 
ed to  observe  the  passovei 
'■'■forever"  that  is,  so  long  as 
their  oeconomy  should  last.   . 

13.  It  always  was,  and  still 
^s  the  practice  of  the  Jews, 
before  and  after  the  cele- 
bravion  of  this  rite,  to  give 
thanks. 


to  '•  keep  their  feast,  not  with 
•  the  old  Iraven  oi  malice  or 
"  hyfiQcrisy ;  Ijut  with  the  u?i- 
"  leavened  bread  oi  sincerity 
"  and  truth." 

Chri'-.tians  use  the  same 
emblems,  but  thtir  bitter 
herbs,  nxe  fienitence  and  hu- 
mility. 

So  among  christians  no 
person  can  be  properly  ad- 
mitted to  the  Lord's  Supper, 
■inless  subsequently  to  being 
baptised. 

Christians  are  directed  to 
C(-lebiatethe  Lord's  Supper, 
as  a  memorial  of  Christ's 
'.leath,  "  trndl  he  shall  come 
"  again"  to  judgment. 

So  our  Saviour  when  he 
hud  taken  bread  he  blessed^ 
(not  the  bread,  bat)  God ; 
hence  tiiis  Sacrament  has 
been  called  by  christians — 
The,  Eucharist ;  that  is  an 
ordinance  in  which  God  is 
bessed,  or  praised. 

*^  The  many  resembling  circumstances,  real 
*^  and  verbal  abundantly  show,  (says  Dr.  A. 
^*  Clarke,)  that  the  holy  JEuchwist  was  in  a 
f(  great  measure  copied  from  the  paschal  feast^ 
*'  and  was  intended  to  supply  its  place^  only 
^^  heightening  the  design,  and  improving  the 
*<  application." 

The  gi'eat  object  of  both  the  institutions,  is 
to  serve  as  a  memorial  of  a  great  deliverance  ; 
the  one  from  temporal,  the  other  from  spiri- 
tual and  eternal  servitude. 

The  co-incidences  we  have  noticed  above 
are  certainly  very  striking — But  it  is  obvious 
how  much  superior  of  the  two,  is  the  christian 
ordinance  in  simplicity,  as  well  as  in  the  ob- 
jects it  is  intended  to  commemorate. 


THE  SACRAMENT.  Ill 

Under  the  Mosaic  dispensation  there  were 
Riany  feasts  and  ceremonies ;  but  none  were 
regarded  as  so  solemn,  or  so  binding  on  the 
people,  as  those  of  circumcision  and  the  pass- 
over.  In  place  of  the  former,  under  the  christian 
dispensation,  baptism  has  been  introduced,  and 
in  place  of  the  latter,  the  LorcVs  Supper. 

It  is  so  called  from  being  the  last  meal  our 
Saviour  ate  with  his  apostles,  prior  to  the 
termination  of  his  ministry  on  earth.  It  is  also 
called  a  sacrament  from  the  Latin  word  sacra- 
mentum,  which  signifies  the  military  oath  ta- 
ken by  the  Roman  soldiers,  when  they  enlisted 
under  their  commanders. 

The  \cvy  form  and  matter  of  this  oath,  (as 
taken  by  the  soldiers  of  Republican  Rome) 
are  both  preserved  in  Polybius  ;  and  a  careful 
view  of  them  cannot  fail  to  cast  much  light  on 
the  subject  now  under  consideration. 

In  giving  an  account  of  the  manner  of  rais- 
ing, embodying  and  enrolling  the  Roman  troops 
he  observes — that  when  all  the  arrangements 
were  made,  and  the  different  companies  form- 
ed, the  Chiliarchj  or  military  tribune,  select- 
ing a  proper  person  from  all  the  rest,  pro- 
pounded the  sacramentum,  or  oath  of  fidelity 
and  obedience,  who  immediately  swore  as 
follows. 

^^  Submissively  to  obey  and  perform  what- 
^'  ever  was  commanded  by  tlie  ollicers,  accord- 
*'  ing  to  the  uttermost  of  his  power." 

<^  The  rest  all  coming  forward  one  by  one 
••  take  successively  the  same  oath,  that  they 


112  LETTERS  ON 

^^  would  perform  every  thing  according  to  what 
^^  the  jfirst  had  sworn."* 

^^  Under  the  Imperial  form  of  government, 
**  the  Roman  soldier,"  (says  Mr.  Gibbon,)  "'^  in 
^^  his  first  entrance  into  service,  had  an  oath 
<^  ( sacramentmn,  J  administered  to  him  with 
**  every  circumstance  of  solemnity.  He  pro- 
'*  mised  never  to  desert  his  standard — to  sub- 
<•  mit  his  own  will,  to  the  commands  of  his 
^^  leaders, — and  to  sacrifice  his  life  for  the 
*^  safety  of  the  Emperor  and  the  Empire.^'f 

So  also  the  Roman  Historian  Pliny,  in  his 
letter  to  the  Emperor  Trajan  states,  that  the 
christiaixs  in  his  province  [Bithynia,]  "  when 
^*  they  came  together  on  a  set  and  solemn  day, 
*^  (probably  the  Lord's  day,)  having  sung  a 
^^  hymn — bound  themselves  by  an  oath^  fse 
^<  obstringere  Sacramento,  J  not  to  commit  any 
*^  wickedness,"  &c. 

When  Cataline  the  famous  Roman  conspira- 
tor, was  making  his  arrangements  to  usurp  the 
supreme  authority  of  Rome ;  having  assembled 
his  associates  and  made  a  speech  to  them,  in 
order,  says  the  Historian,  |  ''  to  bind  his  fel- 
^'  low  conspirators  by  an  oath,  he  is  said  to 
**  have  obliged  them  to  drink  wine,  mingled 
^'  with  human  blood ;  handed  round  in  bowls ; 
*^  which  when  they  had  done,  as  was  the prac- 
*^  tice  at  sacred  solemnities,  he  disclosed  his 
*^  plans  to  them ;  that  so  apprized  of  the  solemn 

*  Dr  A.  Cluike  on  the  Eucharist,  p;;ge  77. 
t  See  Gibbon's  Decline  and  Fall  of  the  Roman  Empire,  vol.  1. 
»3a^e  10,. 

i  Sullust  nil.  Cap.  Sect.  3. 


THE  SACRAMENT.  113 

*•  transaction  in  which  they  had  been  engaged, 
^'  they  might  be  more  faithful  to  each  other." 

It  seems  from  this  alhision  to  the  practice  at 
sacred  solemnities,  that  it  was  customary  on 
some  occasions  for  the  people  to  mingle  the 
blood  of  the  victim,  with  the  wine  then  used. 

As  an  emblem  of  the  blood  of  the  '*  Lamb 
••  that  taketh  away  the  sins  of  the  worldj,"' 
Christians  take  the  sacramental  wine,  as  di- 
rected by  their  Master,  they  all  drink  of  it,  as 
a  sacred  pledge  of  their  attachment  and  fidelity 
to  him,  and  to  each  other. 

This  ordinance  is  also  called  the  communion^ 
inasmuch  as  it  is  the  medium  of  communion 
between  God  and  the  soul ;  and  of  that  intimate 
and  affectionate  communion  which  ought  to 
subsist  between  fellow  christians. — ^^  The  cup 
•^  of  blessing  which  we  bless/"'  says  the  apostle 
Paul,  "^"^  is  it  not  the  communion  of  the  blood 
•'^  of  Christ?  the  bread  which  we  break,  is  it 
^^  not  the  communion  of  the  body  of  Christ?" 
(1  Cor.  X.  16.) 

^^  In  celebrating  this  ordinance,"  says  aa 
eloquent  Divine* — ''-'  we  are  not  only  more 
"  closely  cementing  the  ties  of  nature  and  the 
'^  bands  of  friendship  among  ourselves,  but  we 
•^  are  extending  our  communioii  to  the  church 
"  of  Christ  universal ;  in  the  East  and  West, 
"  in  the  South  and  North, — we  are  stretching 
••  out  the  hand  of  fellowship  over  continents, 
'^  over  oceans,  to  give  the  salvation  of  bro- 
•'  therly  love,  to  all  who  love  our  Lord  Jesus  : 
'•  and  to  invite  men  of  all  colours,  and  of  all 

*  See  Hunter's  Sacred  Biography,  vol.  4.  page  165, 
k2 


114  LETTERS  ON 

^^  languages,  to  cast  in  their  lot  among  us,  and 
*^  to  take  shelter  with  us,  under  the  shadow  of 
^*  this  ^^  great  rock  in  a  weary  land  ;*' — to  re- 
^^  pose  witli  us  amidst  the  "  trees  of  life,  whose 
•^  leaves  are  for  the  healing  of  the  nations." 

*»  But  is  not  our  communion  also  with  ^*  the 
^•Father,  and  with  his  Son  Jesus  Christ?"  Is 
<•  it  not  with  them  who  are  drinking  new  wine 
^*  in  our  Father's  kingdom  ? — with  the  spirits 
*'^  of  just  men  made  perfect — ^with  those  whom 
*•  on  earth  we  have  loved  ;  with  those  who 
^^  have  often  eaten  and  dra»:ik  with  us  at  the 
•^  table  of  the  Lord — and  with  whom  we  hope 
•^  to  eat  and  drink  at  the  table  that  is  above^ 
•^  sitting  down  with  them,  and  with  Abraham, 
"  Isaac,  and  Jacob,  in  the  kingdom  of  heaven  ? 
•*  Delightful  reflection  !  The  employments  of 
•^  earth  and  heaven  are  the  same — the  ani- 
*^  mating  principle,— the  spirit  of  love — the 
'^^  subject  of  their  praise,  and  the  source  of  their 
*'*  joy  is  the  same." 

It  is  also  styled  a  covenant — Thus  our  Lord 
when  he  instituted  the  ordinance  says,  '<^  This 
^^  cup  is  the  New  Testament, — (or  more  pro- 
'^'  perly  the  new  covenant,)  in  my  blood." 
(Matt.  xxvi.  29.) 

In  like  manner  baptism  is  denominated  by 
the  apostle  Peter — "  The  ansiuer  (that  is, 
*<  the  engagement,  or  pledge")  of  a  good  con- 
*^  science  toward  God."  (1  Pet.  iii.   21.) 

By  theologians,  this  sacrament  is  generally 
styled  a  sign,  or  seal  of  the  covenant  between 
God  and  the  believer.  ^'•On  our  part"  says 
Bishop  Gibson,  *^  it  is  pleading  before  God  tlie 


THE  SACRAMENT.  115 

'*  merits  and  efHcacy  qf  Christ's  death  for  the 
^*  piirdou  of  our  past  sins,  and  for  grace  to 
^^  avoid  them  for  the  time  to  come ;  and  on 
^^  God's  part,  it  is  a  conveying  and  sealinp;  of 
<^^  those  benefits  to  every  penitent  and  laithful 
^^  receiver/'*  ^^  The  Lord's  Supper,"  says 
Mr.  Willison,!  '^  is  called  a  seal  of  the  cove- 
'^  nant  of  grace,  because  like  a  sealed  charter 
*^  it  confirms  and  assures  to  us  the  certainty  of 
'•  the  covenant  and  all  its  promised  blessings — 
^^  that  God,  in  and  through  Christ,  is  willing 
"^^  to  be  a  God  to  us,  and  to  take  us  for  his 
^^  people." 

Perhaps  it  may  more  correctly  be  viewed  as 
a  permanent  memorial  of  the  ratification  of 
that  new  alliance — (as  it  is  uniformily  called 
in  the  French  translation  of  the  New  Testa- 
ment,) between  God  and  man,  to  which  the 
apostle  Paul  refers  in  his  Epistle  to  the  He- 
brews, as  having  been  promised  by  God  to  the 
Jews  at  the  advent  of  the  Messiah.  "  This  is 
^^  the  covenant,  (the  alliance  or  agreement)  I 
"  will  make  with  them. — After  those  days 
"  saith  the  Lord,  I  will  put  my  laws  into  their 
•'  hearts  ;  and  in  their  minds  I  will  write  them^ 
'*  and  their  sins  and  iniquities  will  I  remember 
"  no  more."  (Heb.  x.  16.) — Such  is  the  siih- 
stance  of  the  riew  covenant,  (or  alliance.)  of 
which  the  apostle  has  given  merely  an  epitome, 
and  which  you  will  find  more  fully  stated  by 
the  prophet  Jeremiah.   (Chap.  xxxi.  31 — 35.) 

Of  this  new  covenant,  the  Lord's  Supper 

*  See  Gibson  on  the  Sacrament,  &c.  p.  26, 
t  See  Young  Communicant's  Catechism,  p.  21, 


116  LETTERS  ON 

may  properly  be  considered  as  a  token ^  or 
ineinorial. 

Thus  when  God  made  a  covenant  with  Noah, 
that  he  would  no  more  deluge  the  earth  with 
water,  he  appointed  \\\e.  7minbow  as  a  "  token'' 
or  memorial^  of  this  agreement ;  so  that  when- 
ever afterwards  beheld,  it  might  remind  Noah 
and  his  posterity,  of  the  Creator's  promise. 
(Gen.  viii.  8—18.) 

So  also  when  God  instituted  the  rite  of  cir- 
cumcision, he  declared  to  Abraham  that  it 
should  be  a  token,  (or  memorial,)  of  his  cove- 
nant that  he  should  be  '^  the  father  of  many 
^^  nations,"  as  also  with  his  seed  after  him  in 
their  generations  ;  it  should  be  "  the  token  of 
•^  an  everlasting  covenant,  that  he  would  be  a 
'^  God  to  him,  and  to  his  seed  after  him  ;  and 
'''  that  he  would  give  them  the  land  of  Canaan 
"'•^  for  an  everlasting  possession."  (Gen.  xvii. 
1—9.) 

But  this  subject  requires  further  illustration. 
I  will  discuss  it  at  greater  length,  when  I  come 
more  particularly  to  consider  the  natia'e  of 
this  ordinance,  as  the  memorial  of  a  propitia- 
tory sacrifice  made  by  the  Lord  Jesus  Christ 
for  human  guilt. 

I  remain  as  ever. 

Yours  trulv. 


THE  SACRAMENT.  117 

LETTER  XIX. 


My  Dear  Friend — 

In  order  truly  to  '•  discern  the 
**  Lord''s  body,''  in  this  sacrament  it  is  indis- 
pensably necessary  to  comprehend  its  nature 
and  desigyi. 

One  excellent  writer*  thus  describes  it — 
^^  The  Lord's  Supper  is  an  ordinance  of  the 
^'  gospel  appointed  by  Jesus  Christ  to  preserve 
••'  in  christians  a  perpetual  remembrance  of  his 
'*  death ;  and  to  make  us  partakers  of  the 
"'^  benefits  of  it/' 

Another  Divinef  says,  "  It  is  a  religious 
••  eating  of  bread  and  drinking  of  wine  accord- 
•^  ing  to  Christ's  institution  and  example  in  re- 
"  membrance  of  his  death  and  sufferings  for 
'i  us." 

Professor  Osterwald  defines  it  to  be  "  a  holy 
•^  institution,  in  which  christians  eat  bread,  and 
"  drink  wine,  in  remembrance  of  Jesus  Christ, 
•^  and  of  his  death." 

And  Mr.  Stackhouse  on  this  point,  observes, 
*'^  That  we  do  therein  gratefully  commemorate 
^'  the  sacrifice  of  Christ's  death,  and  by  re- 
^*  newed  acts  of  faith,  present  that  to  God  as 
^'  our  sacrifice,  in  the  memorial  of  it,  which  lie 
^^  himself  hath  appointed  ;  hereby  confirming 
•'  our  covenant  with  God,  and  sharing  in  the 

*  Bishop  Gibson.  f  Mr.  Willison's  Cateciiism.  p.  23. 


3.18  LETTERS  ON 

^^  blessed  effects  of  that  death  which  our  Lord 
^'  suffered  for  us. — '*  Tliis'^  says  our  author, 
*^  is  the  whole  hiteniion  of  the  institution.^^* 

In  our  enquiry  into  the  nature  of  this  ordi- 
nance, it  is  obvious  then  that  we  must  go  one 
step  higher,  and  enquire  into  the  origin  of 
saanfices — Whence  the  impression  came  which 
seems  to  have  so  generally  existed,  and  which 
still  exists,  among  mankind ;  that  the  blood  of 
victims  must  be  shed  to  propitiate  an  offended 
Deity,  can  be  only  rationally  accounted  for,  on 
the  ground  of  its  having  been  transmitted 
fey  tradition  from  Noah,  and  his  descendants. 

The  sacrifice  of  animals,  as  substitutes  for 
human  offenders,  has  been  practised  from  the 
most  remote  antiquity,  and  among  the  most 
enlightened  heatlien  nations,  as  well  as  among 
the  Jews.  This  is  no  matter  of  doubt — All 
nations  seemed  to  have  acted  on  the  principle 
stated  by  the  Apostle  Paul,  '*  that  without 
*^  shedding  of  blood,''  there  was  ^*  no  remis- 
^^  sion"  (of  sin.) — But  you  will  ask,  luhence 
this  universal  impression, — this  uninterrupted 
practice  ? 

Setting  aside  the  light  of  Divine  Revelation, 
this  problem  is  not  to  be  solved  by  the  utmost 
stretch  of  human  reason  or  ingenuity.  The  ex- 
istence and  the  continuance  of  sacrifices  among 
the  Jews,  we  know  had  a  plain  reference  to 
the  great  sacrifice  of  the  Lord  Jesus  on  the 
cross  5  and  unconnected  with  that,  they  appear 
to  be  nothing  but  unmeaning  ceremony,  and 
«ruel  superstition. 

♦  Stackliouse's  Body  ofDivinlty,  p.  619. 


TftE  9ACRAMEXT.  1X9 

Instead  of  resorting  to  Commentators  or  to 
systematic  treatises  on  theology,  for  the  illus- 
tration of  the  origin  and  meaning  of  sacrifices^ 
I  will  transcribe  for  your  information  some  very 
striking  remarks  on  this  subject,  by  the  late 
pious  and  venerable  Dii.  Boudinot.  They  are 
contained  in  a  loose  manuscript,  which  I  met 
with  among  his  papers, — and  which  appears 
to  be  the  substance  of  a  letter  designed  for  the 
information  of  some  friend,  or  relative,  who 
was  desirous  of  joining  in  the  communion  of 
the  church. — His  remarks  are  as  follow\ — 

''  The  whole  plan  of  salvation  for  fallen 
•^  man,  being  founded  on  the  sacrifice  and 
^'  atonement  of  the  Lord  Jesus  Christ,  the  se- 
^^  cond  Person  in  the.  adorable  Trinity;  it  is 
<*  necessary  that  the  practical  nature  of  sacri- 
"  fices  before  the  incarnation,  as  used  by  Jew 
^'  and  Gentile,  should  be  understood." 

*^  No  sooner  had  man  fallen,  and  become 

•^  separated  from  his  Creator  by  wacked  works, 

•^  than  the  glad  tidings  of  a  Saviour,  to  come 

<^  in  tlie  flesh,  was  revealed  to  him  by  the  in- 

'*  finite  mercy  of  God.  This  was  attended  with 

'•  the  intimation  of  the  divine  will  in  what 

'^  manner  it  should  be  continued  in  the  world, 

<^  till  verified  by  the  actual  coming  of  the  Mes- 

*^  siah.     This  was  to  be  by  the  blood  of  a  vic- 

^*  tim  offered  on  the  altar  in  their  public  wor- 

<*  ship,  thus  holding  up  to  all  mankind  a  type 

^<  of  the  sufferings  and  death,  of  the  incarnate 

^»  Messiah  for  the  sins  of  man  ;  and  thus,  from 

'^  the  exclusion  of  Adam  from  Paradise,  esta- 

•"'^  blishingthe  doctrine  that  '^  without  shedding 

♦•  of  blood  there  was  no  remission  of  sin.*' 


120  LETTERS  ON 

^^  This  is  apparent  from  Adam  and  Eve  be- 
^^  ing  clothed  in  the  skins  of  beasts,  which  could 
'^  only  have  been  obtained  from  the  beasts  of- 
"  fered  in  sacrifice.  Shortly  after,  we  find  Cain 
*^  and  Abel  offering  their  sacrifices  at  set  times, 
*'  or  on  the  sabbath. — At  this  early  period  we 
**  find  tile  perverseness  of  the  human  heart,  re- 
*^  fusing  obedience  to  the  will  of  God.  and 
*^  submission  to  his  positive  ordinance. — While 
^^  Abel,  obedient  to  the  divine  command,  and 
*^  in  full  confidence  of  the  promised  Saviour, 
*'  offered  a  bloody  victim^ — a  lamb  or  a  kid ; 
'^  Cain  could  not  see  why  the  labours  of  his 
^'  hands  should  not  be  equally  acceptable  with 
*^  the  firstlings  of  Aijel's  flock ;  and  therefore 
'^  refusing  a  compliance  .with  the  positive  ordi- 
^^  nance  of  the  Creator,  brought  of  the  fruits 
^'  of  the  earth,  a  bloodless  oflering,  merely  of 
"  gratitude  to  God.-' 

''  It  pleased  God  to  make  known  his  dis- 
^^  pleasure  by  accepting  Abel's  offering,  pro- 
^Miably  by  fire  from  heaven,  consuming  it; 
^^  and  to  reject  Cain's  offering  by  taking  no 
^^  notice  of  it.  Cain  still  obstinately  bent  in 
^^  opposition  to  the  divine  will,  instead  of  tiirn- 
<^  ing  his  vengeance  on  himself,  and  repenting 
^^  of  his  sins,  revenged  himself,  by  the  murder 
'^  of  his  brother.  Hence  the  apostle  says,  *^  by 
*^  faith  Abel  offered  a  more  acceptable  sacri- 
^^  fice  than  Cain." 

*^  From  that  time  all  nations  however  ignorant 
*^  of  their  design,  continued  to  offer  daily  sacii- 
'^  fices  for  the  forgiveness  of  sins." 

^^  The  Jewish  nation  only  preserved  the  spiri- 


illt  bAeilAMEM-.  121 

'■»  tual  meaning  of  this  rite,  and  kept  up  the 
^'  knowledge  of  the  thing  signified  thereby.  By 
••  this  they  held  up  to  view  the  coming  of  the 
*•  promised  Messiah  in  the  flesh; — of  that  great 
*'•'  sacrifice  by  which  ^'life  and  immortality  were 
^*  to  be  brought  to  light/'  and  repentance,  and 
'*  forgiveness  of  sins,  granted  to  all  who  should 
'•  believe  on  him.  In  order  therefore  to  under- 
*'•  stand  the  nature  and  design  of  the  Lord's 
*•  Supper,  it  is  necessary  to  know  something  of 
'•  the  true  object,  pre-figured  by  the  sacrifice  of 
"^  animals. — We  may  learn  the  Jewish  practice 
'•  from  the  Scriptures  of  the  Old  Testament.  I 
*•  shall  cite  but  a  few  texts.  When  Moses's  fa- 
•'•'  ther-in-law^  came  to  liim,  "  he  took  a  burnt- 
••  ofi'ering,  and  sacrifices  for  God," — ^'  And 
"^  Aaron  came,  and  all  the  ciders  of  Israel,  to 
♦'•'  eat  bread  before  the  Lord."  (Exod.  xviii.  12.) 
*'  Saul  and  his  servant  met  some  young  womeh 
••  going  to  draw  water,  who  told  them  that  Sa- 
*'  muel  w as  come  to  the  city?  and  they  asked  the 
•^  maidens,  *•  is  the  Seer  here  ?  And  they  an- 
^^  swered  them  and  said,  Behold  he  is  before 
•••  you,  make  haste  now,  for  he  came  to  day  to 
^^  the  city ;  for  there  is  a  sacrifice  of  the  peo- 
'^  pie  to-day,  in  the  high-place :  as  soon  as  ye 
*^  be  come  into  the  city,  ye  shall  straitway 
'*  find  him,  before  he  go  up  to  the  high- place 
'^  to  eat;  for  the  people  will  not  eat  till  he 
'^  come,  because  he  doth  bless  the  sacrifice,^^ 
(1  Sam.  ix.  11,  12.  13.) 

^'  While  the  Jews  were  in  the  wilderness,  they 
'•'  w  ere  not  allowed  to  eat  any  meat  at  their  pri- 
"  vate  tables^  unless  they  had  first  sacrificed  it 

L 


122  LETTERS  ON 

^Uo  God  at  the  tabernacle/'  (Lev.  xvii.  4,  5.) 
'*  Whatsoever  man  there  be  of  the  house  of 
^*'  Israel,  that  killeth  a  lamb  or  a  goat,  or  an 
'^  ox,  within  the  camp,  or  without  the  camp, 
*'  and  bringeth  it  not  to  the  door  of  the  taber- 
*•'  nacle,  to  offer  an  offering  to  the  Lord,  blood 
'•  shall  be  imputed  to  him.*'  So  it  is  observed 
by  many  of  the  Jewish  authors,  that  God 
commanded  at  first  that  all  which  the  Israelites 
did  eat,  should  be  peace- offerings  ;  but  when 
they  came  into  the  land  of  Canaan,  and  were 
dispersed  to  great  distances  ;  this  was  altered, 
(as  in  Deut.  xii.  21.)  St.  Paul  confirms  this 
doctrine,  ^'  We  have  an  altar  whereof  they 
^^  have  no  right  to  eat,  that  serve  the  taberna- 
^^  cle."  (or  Jewish  Temple.)  (Heb.  xiii.  10.) 

The  Heathens  in  the  worship  of  their  dei- 
ties did  the  same.  A  learned  Rabbi  says,  in 
speaking  of  the  heathen  sacrifices,  ^'  In  those 
**  ancient  times  whosoever  sacrificed  to  idols, 
*^^  made  a  feast  upon  the  sacrificed  This  cus- 
tom is  often  referred  to,  in  the  New  Testa- 
ment, *^  For  if  anv  man  see  thee'''  says  St.  Paul, 
**  which  hast  knowledge,  sit  at  meat  in  the 
^'  idol's  temple,  shall  not  the  conscience  of  him 
*^  which  is  weak,  be  emboldened  to  eat  those 
^"^  things  which  are  offered  to  idols?*'  (1  Cor. 
viii.  10.) — In  another  place,  he  says,  ^*  Our 
*^  fathers  were  all  baptized  unto  Moses  in  the 
^^  cloud  and  in  the  sea ;  (a  type  of  our  christian 
^^  baptism)  and  did  eat  the  same  spiritual  meat, 
*^  (the  manna.)  and  did  all  drink  the  same 
<"^  spiritual  drink  ;*'  (the  water  that  followed 
them  from  the  rock.)  typical  of  the  bread  and 
VV'inc  in  the  Lord's  Supper. 


THE  SACRAMENT.  123 

These  feasts  then  were  the  proper  sacra- 
ments, joined  with  sacrifices. 

Thus  it  appears  that  hoth  with  Pagans  and 
Jews,  it  was  among  their  most  solemn  rites  to 
join  feasting,  with  sacrifices ;  and  to  eat  of 
those  things  that  had  been  offered  up. 

This  being  the  case  :  what  infinite  love  does 
the  Saviour' manifest  to  his  people,  in  remem- 
bering them  in  the  midst  of  the  agonies  of  the 
cross':  in  making   such  a  glorious  pro\Tsioii 
for  their  necessities,  that,   as  he  had  offered 
himself  once  for  all,  a  sacrifice  and  oblation 
not  to  be  repeated ;  that  he  should  permit  them 
as  it  were,  to  feast  continually  on  that  sacrifice 
in  a  spiritual  manner  ;  by  adopting  bread_  and 
wine,  not  as  his  body  and  blood,  which  in  itself 
would  havebeen  impossible;  but  as  striking ?7i€- 
morials  of  them,  that  being  spiritually  received, 
they  should  have  all  the  efficacy  of  actually  eat- 
ing the  sacrifice,  and  thereby  should  become  a 
blessed  ''  feast  of  fat  things",*'  to  the  nourish- 
ment and  growth  in  grace  of  all  his  servantf? 
in  this  vale  of  tears:   and  moreover  should 
show  forth  his  death  to  a  guilty  world,  till  his 
second  coming  in  glory. 

The  apostle  assures  us,  (1  Cor.  v.  7.)  thaf 
'•  Christ  our  Passover  is  sacrificed  for  lis :  there- 
*•'  fore  let  us  keep  \.\vq  feast  with  the  unleavened 
•'  bread  of  sincerity  and  truth.*' — So  that  by 
this  we  are  taught' that  the  eating  and  drink- 
ing of  the  memorials  of  the  body  and  blood  of 
Christ,  who  was  offered  up  to  God  on  the  cross 
for  us ;  as  we  do  in  the  Lord*s  Supper,  is  a  real 
communication  in  his  death  and  sufferings. 


124  LETTERS  ON 

And  again,  as  all  who  ate  of  the  saciilioe 
among  both  Jews  and  Heathens  were  accounted 
partakers  of  the  altar — that  is,  of  the  sacrifice 
offered  on  the  altar  ;  we  are  hence  fully  taught, 
that  to  eat  and  drink  the  memorials  of  liis  body 
and  blood,  which  Christ  has  appointed  by 
this  positive  institution,  is  to  be  made  pai*takers 
of  his  sacrifice  oiTered  up  to  God  for  us  ;  in  like 
manner  as  to  eat  of  the  Jewish  sacrifices  under 
the  law,  was  to  partake  in  the  legal  sacrifices 
themselves. 

So  to  eat  of  things  offered  up  in  sacrifice  to 
idols  in  the  apostle's  opinion,  was  to  be  made 
partakers  of  the  idol  sacrifices,  and  therefore 
unlawful.  For  the  things  which  the  Gentiles 
sacrifice,  they  sacrifice  to  devils,  but  Chrisfs 
body  and  blood  were  offered  up  in  sacrifice 
unto  God ;  and  therefore  they  could  not  par- 
take of  both  together  (innocently ;)  ^^  Ye  can- 
^'  not  drink  the  cup  of  the  Lord,  and  the  cup 
'^  of  devils ;  ye  cannot  be  partakers  of  the 
*'•'  Lord's  table,  and  the  table  of  devils." 

The  conclusion  is  therefore  strong,  that  the 
liOrd's  Supper  is  the  same  thing  among  chris- 
tians, in  relation  to  the  christian  sacrifice,  that 
the  feasts  upon  the  legal  sacrifices^  were 
among  the  Jews.  It  is  not  a  sacrifice  or  obla- 
tion renewed  from  time  to  time ;  but  a  feast 
upon  a  sacrifice,  already  oifered  up,  and  ac- 
cording to  Tertullian,  '*  not  the  offering  of 
<•  something  on  an  altar;  but  the  eating  of  some- 
^^  thing  which  comes  from  God's, altar,  and  is 
^•'  set  on  our  tables."    So  St.  Paul  calls  that  of 


THE  SACRAMENT.  125 

the  Pagan,  instead  of  the  altar  of  devils,  the 
'•  table  of  devils/' 

Wherefore  we  conclude  tliat  the  Lord's 
Supper  is  an  ordinance  of  the  gospel,  the  same 
as  baptism,  hearing  the  word,  offering  public 
homage  and  adoration  to  the  great  Jehovah, 
at  the  appointed  time ;  and  singing  his  praise^J 
calculated  to  lead  us  to  Jeswi  Christ,  and  make 
us  partakers  in  his  atonement  and  intercession, 
bciiig  actually  thereby  considered  as  his  disci- 
ples ;  fighting  under  his  banner,  and  partici  - 
patliig  of  himself  in  the  sacrifice  once  offered 
up,  for  the  sins  of  all  men.  By  this  we  become 
united  to  him  through  faith,  and  live  to  his 
glory. 

But  it  may  be  said, — i-  who  is  sufficient  for 
-these  things?"  and  is  there  not  danger  of 
coming  under  the  condemnation  mentioned  by 
St.  Paul? 

This  depends  on  the  spirit  and  temper  oi' 
the  worshipper.  If  he  comes  v/itli  an  hypocri- 
tical temper,  in  order  •'  to  be  seen  of  men,''  or 
allows  himself  in  the  practice  of  any  known 
and  habitual  sin — If  he  does  not  seek  after  the 
life  of  Christ  in  his  soul,  and  cherish  a  desire 
to  be  joined  to  the  Lord ;,  he  is  not  only  iit 
danger  of,  but  certainly  Vvill  incur  that  guilt, 
in  like  manner  as  he  would  have  done  in  case 
of  the  like  conduct  in  any  other  ordinance  of 
the  gospel.  We  arc  cx}>ressly  commanded  that 
••  whether  we  eat  or  drink,  or  whatever  we 
"•  do,  to  do  all  to  the  glory  of  God.''— If  then 
we  \N  ilfully  neglect  our  duty,  and  instead  ol' 
living  agreeably  to  the  commands  of  our  Lord^ 


126  LETTERS  OX 

seek  to  live  only  for  our  ourselves,  to  gratify 
our  pride,  our  sensuality,  or  our  covetousness ; 
our  exclusion  from  heaven  is  certain.  But  if 
we  sin  reluctantly,  through  infirmity,  or  ex- 
treme temptation,  and  sincerely  repent  of  our 
sins,  and  do  what  we  can,  to  avoid  future  of- 
fences ;  we  are  assured  that  ^*  we  have  an  ad- 
^"^  vocate  with  the  Father ;  even  Jesus  Christ 
'*  the  righteous,''  and  that  ''  there  is  no  con- 
^'  demnation  to  them  who  are  in  Christ  Jesus,. 
*•  who  live  after  the  Spirit,  and  not  after  the 
<*  flesh." 

I  aija  yours  truly. 


LETTER  XX. 


j^Iy  Dear  Friend — 

After  the  foregoing  interesting 
article  from  the  pen  of  the  late  venerable 
President  of  the  American  Bible  Society,  I 
icnow  not  whether  you  will  ask  for  further  in- 
formation on  the  subject  of  the  last  letter. 

As  this  is  a  matter  of  vital  importance, 
lying,  as  it  certainly  does,  at  the  very  founda- 
tion of  the  christian  faith,  and  explanatory  of 
the  most  solemn  ordinance  of  our  religion ; 
-^itliout  carrying  my  remarks  to  such  an  ex- 
tent as  might  exhaust  your  patience,  I  wi)l 


THE  SACRAMENT.  127 

present  you  with  some  further  illustrations  of 
this  interesting  subject. 

*•  As  the  doctrine  of  the  atonement  and 
^^  sacrifice  oi  Jesus  Christ/^  says  an  elegant  au- 
thor,* "  is  one  of  the  fundamental  articles  of 
^'  our  holy  faith  ;  God  in  the  course  of  his  wise 
"  providence  had  prepared  the  world  for  its 
^^  belief  and  reception.*' 

*•  A  sense  of  guilt  lying  upon  the  mind,  and 
*•'  the  fear  of  punishment  from  that  Judge  who 
*•'  will  render  to  every  man  accoixiing  to  his 
^^  works,  drove  the  sinner  to  some  expedient 
•^^  for  atoning  the  wrath  of  an  offended  Deity.'' 

"  It  is  very  extraordinary  that  among  all 
"  the  people  of  the  world,  the  method  of  ma- 
^^  king  atonement  for  sin,  was  invariably  the 
<^  same.  All  the  nations  of  antiquity  that  are 
^»  to  be  found  in  the  records  of  history — all  the 
<^  modern  nations  whom  recent  discoveries  have 
*'  brought  within  the  sphere  of  our  knowledge, 
^'  however  they  may  have  differed  in  customs 
^^  and  manners,  have  uriivci^ally  and  invaria- 
''  bly  agreed  in  making  atonement  for  sin,  by 
*'  ofi'cring  sacrifices  to  the  Deity.  This  fact  is 
*»'  the  more  extraordinary  as  such  a  method  of 
^^  propitiation  is  not  founded  on  nature — is  not 
"  the  dictate  of  reason,  nor  the  result  of  any 
*^  feelings  of  the  human  frame.  If  we  consult 
*^  with  reason,  she  will  tell  us  that  the  Deity 
'^  can  never  take  pleasure  in  the  tortures,  or 
*^  in  the  blood  of  innocent  animals  ;  I'eason  will 
^<  tell  us  that  it  is  impossible  that  the  blood  of 
**  goats  or  of  bulls,  or  the  ashes  of  a  heifer^ 

•  Logan,  Vol.  II.  p,  39^. 


128  LETTERS  0>; 


ii 


can  avail  to  satisfy  divine  justice,  or  purify 
^•'  the  soul  from  sin.  A  practice  therefore  so 
^'  universal,  not  founded  in  nature,  nor  deduci- 
*^b]e  from  reason,  can  be  accounted  for,  no 
^•'  otherwise  than  by  considering  it  as  the  re- 
*'  mains  of  those  ancient  traditions  delivered  to 
**  the  descendants  of  Noah,  and  by  theiu 
*^  handed  down  to  succeeding  ages.  Here  we 
^^  cannot  but  see  the  wisdom  and  watchful  care 
*»  of  providence,  that  whilst  many  other  tradi- 
••  tions  perished  in  the  course  of  time,  and  .irc 
*'  in  the  gulph  of  oblivion,  this  was  kept  up 
*'  entire,  all  over  the  world,  in  order  to  prc- 
"'  pare  the  nations  for  the  reception  of  christi- 
♦*  anity  ;  which  estaljlishes  the  capital  doctrine 
*»'  of  cm  atonement  for  sin^  upon  a  sacrifice.-' 

**  Not  only  were  sacrifices  in  general  use 
♦•  among  tiie  heathen,  but  also  among  the  most 
""  celebrated  nations  of  antiquity ;  illustrious 
*'  personages  had  arisen,  who  inspired  with 
*^  generous  patriotism  had  in  cases  of  danger 
**  and  calamity  devoted  themselves  to  certain 
*'  death  to  save  their  country.  These  self-de- 
'"  \oted  heroes,  these  martyrs  to  the  good  of 
*•  mankind,  were  held  in  admiration  by  their 
'•  countrymen,  first  in  the  song  of  praise,  and 
•^  highest  in  the  temple  of  fame. 

"  After  the  publication  of  Christianity  it 
*'  was  no  difiicult  task  to  transfer  the  praise 
**  and  veneration  which  was  paid  to  these  trni- 
*^ porai  deliverers,  to  that  Divine  Lover  of 
"  mankind,  and  Redeemer  of  our  race ;  who 
*»'  offered  up  himself  a  sacrifice  for  our  sins, 
'*  and  died  for  the  iiap})iuess  of  the  world. 


THE  SACRAMENT.  129 

•-•  Hence  the  atonement  requisite  for  the  sins 
*'  of  the  world  was  finished.'' 

••  More  than  seven  hundred  years  before  our 
LorcVs  appearance  on  earth,  the  evangelical 
prophet  Isaiah  had  foretold  his  sufferings  and 
death,  as  well  as  the  purposes  for  which  they 
were  intended, — that  ^^  his  soul  [or  life]  was 
^^  to  be  made  an  offering  for  sin/** — that  he 
was  "  to  bear  the  sin  of  many," — that  he  was 
to  be  "  wounded  for  our  transgressions  and 
*^  bruised  for  ouriniquities,*' — and  that  "  with 
^'  his  stripes  we  were  to  be  healed." 

That  he  was  to  be  "  brought  as  a  lamb  to 
•"•'  the  slaughter," — that  he  was  to  be  '•  cut  off, 
'•  out  of  the  land  of  the  living,"  and  to  be 
•^  stricken  for  our  transgressions."  So  that  if 
we  would  form  just  ideas  respecting  the  great 
sacrifice  thus  offered  by  the  Son  of  God,  we 
should  endeavour  fully  to  understand  the  na- 
ture and  design  of  the  sacrifices  which  the  an- 
cient Jews  offered  to  God  for  the  sins  they 
might  commit." 

"  The  sacrifices  of  this  description  were  styled 
sacrifices  either  of  expiation,  or  of  propitia- 
tion—ax once  to  cancel  past  offences,  and  to 
render  the  Deity  propitious  to  the  offender." 

**  Such  seems  to  have  been  the  aim  of  the  dif- 
ferent ceremonies  prescribed  to  the  Jews. 
They  brought  the  victim  to  the  altar.  He  who 
presented  the  ofiering,  put  his  hand  on  its  head, 
thus  to  signify,  that  it  took  his  place,  that,  (so 
to  speak)  it  bore  his  sins  which  he  then  con- 
fessed. The  victim  was  then  slain,  and  its 
blood  sprinkled  ou  the  altar.     Tliis  was  in- 


130  LETTERS  ON 

tended  as  a  most  impressive  emblem,  and  an 
authentic  confirmation  of  the  acknowledgment 
of  the  person  making  the  offering,  (or  of  the 
priest  in  his  name)  that  he  deserved  the  severest 
punishment,  that  of  death  itself,  which  an  in- 
nocent victim  suffered  in  his  place.  These  sa- 
crifices were  then  solemn  acts  of  humiliation 
by  which  the  offenders  expected  to  deprecate 
the  indignation  of  God,  and  once  more  obtain 
his  favour ;  intimating  at  the  same  time  that 
they  were  pledged  to  evince  the  sincerity  of 
their  repentance  by  a  life  of  piety  and  virtue. 
Hence  it  is  clear  that  the  intention  of  these 
services  w-as,  to  impress  on  the  mind  of  the 
worshipper  those  truths  which  form  the  basis 
of  all  true  religion,  namely?  that  God  in  his 
nature  is  just  and  holy — that  sin  exposes  the 
offender  to  his  just  displeasure, — and  that  the 
only  means  of  averting  this,  is  by  sincere 
repentance, — by  a  humble  confession  of  our  of- 
fences, and  ardently  imploring  the  Divine  for- 
giveness and  compassion.'*' 

After  this  explanation  w^e  cannot  be  much 
at  a  loss  in  regard  to  the  meaning  of  the  sacred 
authoi's  w  hen  they  speak  of  the  death  of  Jesus 
Christ  for  our  sins.  It  is  in  substance — that 
God,  who  was  willing  to  receive  into  favour 
our  offending  race,  in  his  infinite  wisdom,  in 
order  to  show  them  that  he  would  receive 
only  those  who  should  return  to  him  with  all 
their  heart ;  sent  his  ov,  n  Son  into  this  rebel- 
lious province  of  his  empir^e,  to  suffer,  and  to 
die  on  the  cross,  for  the  expiation  of  their  sins, 
and  as  the  medium  of  reconciliation  between 


THE  SACRAMENT.  131 

ofleiiding  man,  and  his  offended  Creator ;  and 
that  our  Divine  Master  having  graciously 
agreed  to  suffer  and  to  die  in  our  behalf,  has 
thus  become  an  all  sufficient  sacrijice  for  the 
salvation  of  the  human  race. 

In  this  view,  have  the  writers  of  the  New 
Testament  invariably  presented  this  subject ; 
and  if  this  be  not  decidedly  their  meaning,  the 
clear,  unequivocal  import  of  these  sacred 
records,  the?i  human  language  has  nosignifi- 
cation^  and  cannot  be  filled  oti^  as  the  expres- 
sion  of  thought — or  the  means  of  conveying 
knowledge  to  the  human  intellect. 

When  the  holy  Baptist — the  predicted  ''fore- 
runner^^ of  the  long  expected  Messiah^  first  be- 
held him  '*  whose  shoes  latchet"  he  thought 
himself  '•  unworthy  to  unloose,"  he  exclaimed, 
*^  Behold  the  Lamb  of  God,  who  taketh  away 
'*  the  sins  of  the  world."  (John  i.  29.) 

And  St.  Paul  declares  that  ^^  we  are  justi- 
•^  fied  freely  by  his  grace  through  the  redemp- 
••'  tion  that  is  in  Christ  Jesus^  whom  God  hath 
••  set  forth  as  a  propitiation,  through  faith  in 
••  his  blood,  to  declare  his  righteousness  for 
*•  the  remission  of  shis  that  are  past,  through 
*•  the  forbearance  of  God ;  that  he  might  be 
^^  just,  and  the  justifier  of  him  who  believeth 
•^  in  Jesus."  (Rom.  iii.  23—26.) 

'^  For  the  law  of  the  spirit  of  life  in  Christ 
••  Jesus  hath  made  me  free  from  the  law  of  sin 
•*'  and  death  ;  for  what  the  law  could  not  do, 
••  in  that  it  was  weak  througii  the  flesh ;  God 
••  sending  his  own  Son  in  the  likeness  of  sinful 


132  LETTERS  ON 

^'  flesh,  and  for  sin    condemned   sin  in   the 
<•  flesh.-'  (Rom.  viii.  2,  3.) 

"^  In  whom  (Jesus  Christ)  we  have  redemp- 
'^  tion  throui^h  his  blood,  the  forgiveness  of 
'•  sins,  according  to  the  riches  of  his  grace." 
(Eph.  i.  7.) 

'•  Who  his  own  self/''  says  the  apostle  Pe- 
ter, ^*  bare  our  sins,  in  his  own  body  on  the 
'*  tree ;  tliat  we  being  dead  to  sins,  should  live 
'^  unto  him  by  whose  stripes  ye  were  healed.*' 
(1  Pet.  ii.  24.) 

In  like  manner  the  apostle  John  declares, 
^*  The  blood  of  Christ  cleanseth  us  from  all 
*^sin."  (I  John  i.  7.)  ^'  And  he  is  the  victim 
<*'  that  hath  expiated  our  sins,  and  not  ours  only, 
*^  but  the  sins  of  the  whole  world."  (I  John 
ii.  2.) 

These  passages  from  the  New  Testament, 
shew  us,  not  only  why  the  death  of  Christ  is 
exhibited  as  a  sacrifice,  but  why  he  is  repre- 
sented as  our  atoning  Priest ;  who  has  once  for 
all,  offered  himself  as  a  whole  burnt-offering, 
for  the  sins  of  mankind. 

"^  I  am  the  good  Shepherd,"  says  our  Di- 
vine Teacher.  '^  The  good  shepherd  giveth  his 
*^  life  for  the  sheep  ;  therefore  doth  my  Father 
^^  love  me ;  because  I  lay  down  my  life,  that  I 
^^  might  take  it  again — No  man  takcth  it  from 
'^  me,  but  I  lay  it  down  of  myself;  I  have 
^^  power  to  lay  it  down,  and  I  have  power  to 
^^  take  it  again. — This  commandment  I  have 
^^  received  of  my  Father."  (John  x.  11 — 17.) 
^'  The  Son  of  man,"  he  says  on  another  occa- 
sion;  <^  came  not  to  be  ministered  unto,  but  to 


THE  SACRAMEXT.  133 

"  minister,  and  to  give  his  life  a  ransom  for 
*'  many."  '(Matt.  xx.  28.) 

So  the  apostle  Paul  exhorts  his  Ephesian 
converts,  *^  Walk  in  love,  as  Christ  also  loved 
••  us,  and  hath  given  himself  for  us,  an  offering 
^^  and  a  sacrifice  to  God ;  for  a  sweet  smelling 
"savour."  (Eph.  v.  2.) 

I  remain  as  ever, 

Very  truly  Your^, 


LETTER  XXI. 


My  Dear  Friend — 

I  trust  from  v^hat  has  now  been 
-tatcd  you  will  consider  yourself  as  sufficiently 
informed,  in  regard  to  the  nature  and  design 
of  the  Lord's  Supper. — Let  us  next  bestow  a 
few  thoughts  on  the  necessity  of  this  sacrament, 
and  on  the  peculiar  suitableness  of  the  mate- 
rials, used  in  its  celebration. 

Its  necessity  arises  from  the  constitution  of 
our  nature. — We  are  a  compound  of  matter 
and  of  spirit — The  union  between  these  is  so 
close,  that  the  one  cannot  be  affected  without  a 
sensible  influence  on  the  other. — If  the  bodily 
system  in  general  be  enfeebled  by  disease,  or 
the  nerves  deranged  by  fever,  or  any  other 
cause,  the  mind  partakes  of  the  effects,  and 

M 


134  LETTERS  OX 

loses  the  full  exercise  of  its  powers.  So  if  the 
mind  be  agitated  by  any  violent  passion,  or 
the  faculties  applied  too  long,  and  too  intensely, 
to  any  subject ;  the  health  of  the  body  is  im- 
paired, or  prostrated. 

It  is  difficult  to  estimate  aright  the  power  of 
sympathy. — Ourfeelings  are  affectedmost  pow- 
erfully, by  the  occurrence  of  circumstances 
■which  remind  us  of  past  events,  in  which  we 
have  taken  a  deep  interest. 

After  losing  a  very  dear  friend,  the  sight  of 
other  friends,  with  whom  that  friend  has  been 
accustomed  to  associate, — of  the  books  read, 
orof  letters  written,  by  the  deceased — naturally 
brings  back  the  image  of  the  friend  whose  loss 
we  mourn,  strongly  to  our  recollection ;  and 
awakens  all  the  grief  we  have  felt  at  the  first 
moments  of  separation. 

"  There  Is  in  souls  a  sympathy  with  sounds. 
And  as  the  mind  is  pitch'd,  the  ear  is  pleas'd, 
,  Some  chord  in  unison  with  what  wc  hear 

Is  touch'd  within  us,  and  the  heart  replies— 

Wherever  I  have  heard 

A  kindred  melody,  the  scene  recurs, 

And  with  it,  all  its  pleasures  and  its  pains,"* 

The  same  is  the  law  of  our  nature  in  regard 
to  sights. 

The  recurrence  of  a  scene  similar  to  one 
we  have  before  witnessed,  will  restore  the  re- 
membrance of  the  first,  with  all  its  minutest  cir- 
cumstances. 

Such  is  the  case  also  where  some  apposite 
and  striking  memento  has  been  left,  that  is  cal- 

^  ♦  Cowper's  Task,  book  VI. 


THE  SACRAMENT.  i35 

<ulatetl  to  awaken  in  the  memory,  or  heart, 
ideas  or  feelings,  which  it  was  thought  useful 
to  cherish. 

*"  We  are  so  formed  by  the  author  of  our 
<<  existence,  that  the  memorial  of  a  friend  who 
•'<  is  no  more,  and  the  token  of  love  that  is 
•^  past,  has  a  wonderful  power  over  our 
*^  affections. — The  slightest  circumstance  that 
•'•  recalls  a  departed  friend,  awakens  the  sensi- 
*^  bility  of  the  soul — The  smallest  relic  acquires 
•*  a  value. — A  robe,  a  book,  a  ring,  or  a  por- 
♦<  trait,  calls  up  a  history  on  vvhich  the  heart 
••  delights  to  dwell.'^ 

Considerations  like  these  shew  us  the  im- 
portance of  enlisting  the  senses,  the  sympathies 
and  the   affections  of   the   heart,   all   on   the 
side  of  piety.      The  great  mass  of  mankind 
are   governed   more  by   their   feelings,   than 
their  judgment. — And    our    allwise  Creator 
•*  knowing  our  frame,"  and  remembering  that 
we  are  not  pure  intdUgences,  but  composed  of 
finimal,  as  well  as  oi  spiritual  materials,  most 
mercifully  has  accommodated  his  instructions^ 
;*nd  his  institutions,  to  our  actual  condition. 
Without  doubt  he  might  have  communicated  by 
intuition,  or  by  inspiration,  whatever  know- 
ledge he  might  have  thought  needful  for  our 
present  state.  But  facts  show  us  that  such  was 
not  his  will — He  has  left  us  to  the  direction  of 
our  own  minds,  enlightened  by  his  word  and 
his  Spirit,   and  subject   to  all  the  influence 
which   our  senses,  or  our  affections,  may  have 
on  our  deportment. 

♦  Logan,  vol.  II.  page  354, 


136  LETTEltS  ON 

The  symbols  used  in  the  celebration  of  the 
Lord's  Supper,  are  of  that  description  which 
is  calculated  to  affect  our  senses^,  and  through 
them,  our  hearts,  and  our  lives.  Hence  we  in- 
fer the  necessity  of  using  material  emblems  in 
the  celebration  of  this  ordinance. 

These  symbols  in  many  respects,  are  pecu- 
liarly suitable^  and  signijicatif. 

They  are  simple  ;  and  they  are  easy  of  ac- 
quisition in  almost  every  part  of  the  globe. 

They  are  not  so  costly,  as  to  be  beyond  the 
reach  of  the  poorest  of  the  flock  of  Christ. — 
They  are  highly  expressive,  and  admirably  cal- 
culated to  serve  as  the  memorials  of  what  they 
were  designed  to  recall  to  the  remembrance  of 
believers. 

Although  there  appears  to  be  no  natural  re- 
semblance between  broken  bread,  and  a  lace- 
lated  human  body,  or  between  wine,  and  hu- 
man blood, — yet  by  associating  the  circum- 
stances under  which  the  Lord's  Supper  was 
instituted,  with  the  symbols  then  used,  and 
have  ever  since  been  used,  in  its  celebration;  the 
heart  will  necessarily  be  much  affected  through 
the  senses,  the  memory,  and  imagination. 

The  simple  elements  used  in  this  ordinance, 
are  impressive  from  the  relation  they  exhibit  be- 
tween our  bodily  and  spiritual  wants.  As  bread 
and  wine  nourish  and  strengthen  the  animal 
system,  (when  used  in  moderation) — as  they 
sustain  life,  and  give  energy  to  all  the  powers 
and  faculties  of  our  nature  ;  so  the  atoning  sa- 
crifice of  tlie  Lord  Jesus, — when  viewed 
aright,  nourishes  our  souls  with  heavenly  food. 


THE  SACRAMENT.  137 

It  becomes  ^'  meat  indeed,  and  drink  indeed," 
to  our  spiritual  nature — It  strengthens  our 
faith, — it  animates  our  hope,  ''for  we  are  saved 
<*  by  hope."  (Rom.  viii.  24.) — It  confers  pre- 
sent peace  of  conscience, — joy  in  the  Holy 
Ghost, — fills  the  heart  vv^ith  the  most  elevating 
sensations,  and  prepares  it  for  the  pure  and 
permanent  enjoyments  of  heaven. 

These  simple  emblems  are  not  intended  to 
refresh  the  hody,  but  to  nourish  the  soul.  The 
feast  to  which  we  are  invited  is  altogether  of 
a  spiritual  nature — It  is  a.  feast  on  a  saerifice. 
It  is  a  feast  of  love.  By  the  influence  of  me- 
mory and  imagination,  the  soul  is  carried  back 
10  the  first  era  of  Christianity. — Like  a  monu- 
ment of  marble  or  of  brass,  this  ordinance  ex- 
hibits to  the  senses  of  the  believer,  the  deeply 
tragical  and  ijiteresting  circumstance  of  its  first 
institution. — Looking  back  through  the  tele- 
scope of  faith,  which  brings  these  distant  ob- 
jects near  to  our  contemplation ;  we  see  our 
Divine  Master  surrounded  with  his  little 
group,  of  affectionate,  but  timid  disciples, — ■ 
apprizing  them  of  his  approaching  sufferings, 
but  mingling  consolations  with  his  afflicting 
predictions — And  when  he  gave  them  the 
broken  bread,  and  handed  tliem  the  sacra- 
mental cup,  solemnly,  but  kindly  charging  them, 
^'  Do  this  in  remembrance  of  me.*' — We  caa 
almost  imagine  we  hear  him  thus  addressing 
his  disciples,  '^  Behold  me  who  in  a  few  hours 
"  will  be  suspended  on  a  cross,  dying  a  death  of 
*^  shame  andof  agony ;  the  peculiar  punishment 
"  of  wicked  slaves^  orof  abandoned  malefactors. 


138  LETTERS  ON 

^^  Behold  me  the  jest  of  the  insulting  priest ; — 
"  in  punishment  associated  with  the  outcasts 
''  of  society ;  rejected  of  men,  and  forsaken  of 
*•  God. — All  this  I  sufler  innocently,  to  expiate 
^*'  the  sins  of  the  world,  and  to  renew  the  alli- 
^'  ance  between  my  Father  and  his  offending 
'^*  creatures. — Of  this  great  sacrifice,  let  these 
'••  simple  emblems  be  constant  memorials,  until 
'•  I  come  again  in  all  the  glory  of  my  Father, 
*•  and  with  the  holy  angels  to  judge  the  uni- 
.*'  verse." 

Let  then  all  the  true  disciples  of  this  Divine 
Teacher,  to  the  end  of  time,  ^'  do  this  in  re- 
*^  memb ranee  of  him  ;"  for  "  so  oft  as  they  eat 
'•  this  bread,  and  drink  this  cup  they  do  shew 
^*  forth  their  Lord's  death  till  he  come." 

We  can  form  some  faint  idea  of  the  reasona- 
bleness of  complying  with  this  injunction,  by 
imagining  how  deeply  we  should  feel  indebted 
to  a  fellow  mortal  who  at  the  hazard  only,  of 
his  own,  should  have  saved  the  life  of  a  beloved 
friend  or  relative,  of  ours. — What  deep  and 
lasting  gratitude  should  we  feel  for  such  an 
exertion  ?  What  suitable  returns  could  we  ever 
make  to  such  a  benefactor? 

Yet  in  the  case  of  our  Redeemer,  it  is  not  a 
fellow  mortal — It  is  the  Sovereign  of  men  and 
of  angels, — for  whom  and  hy  whom,  all  things 
were  made  ;  who  leaving  the  glories  of  heaven, 
condescended  to  assume  a  human  form, — to 
bear  our  sins  in  his  own  body  on  the  tree, — to 
lead  a  life  of  poverty,  neglect  and  suffering, 
and  to  die  the  death  of  a  malefactor  in  order 
to  atone  for  human  guilt ;  and  to  give  all  who 


THE  SACRAMENT.  139 

believe  on  him,  an  assured  title  to  everlasting 
happiness. 

It  is  this  august  personage  who  says, — 
^'  Do  this  in  remembrance  of  me.*' 
Christians,    in   celebrating   this  ordinance, 
should  remember  not  only  what  our  blessed 
Lord  has  already  done  for  them,  but  what  he 
lias  also  pro7nised  to  do. 

''  Whosoever  shall  eat  my  flesh,  and  drink 
*•  my  blood,''  says  the  Divine  Teacher,  ^'  I 
••  will  raise  him  up  at  the  last  day."  (John  vi. 
54.)  While  the  bread  and  the  wine,  are  pre- 
sented to  our  view  in  this  sacrament,  we  should 
recollect  the  promise  of  our  Lord,  just  recited. 
His  resurrection  is  a  sure  pledge  of  ow^  oum. 
^^  Those  who  sleep  in  Jesus,  God  will  surely 
^''  bring  with  him,''  when  he  comes  to  judge 
the  world. — How  precious  is  this  hope  to  the 
true  believer !  when  he  looks  around,  and  sees 
one  friend  after  another  dropping  into  the 
grave ;  when  he  calls  to  mind  how  many  fel- 
low communicants,  with  whom  he  has  sur- 
rounded the  table  of  his  Master,  have  gone  to 
their  eternal  home  :  and  in  connection  with 
these  mournful  recollections,  when  he  realizes 
the  certainty  of  his  own  decease,  and  the  total 
uncertainty  of  the  period  of  this  event — he  is 
consoled  with  the  promise  of  his  Divine  Mas- 
ter,— with  the  certain  prospect  of  soon  rising  to 
life,  under  circumstances  infinitely  more  de- 
lightful than  those  in  which  he  is  now  placed. 
He  may  indeed  say  with  the  patriarch  Jacob, 
*»  I  die," — but  HE  knows  that  he  does  not  die 
for  ever;  and  with  Job  he  can  exclaim,  "I 


140  LETTERS  ON 

*•■'  know  that  my  Redeemer  liveth,  and  I  shall 
•^  stand  on  the  earth  at  the  latter  day."'  (Job 
xix.  25.) 

Let  corruption  then  be  my  portion— let 
this  frail  tent  sink  into  ruins. — It  will  not  con- 
tinue so  long.  After  a  short  repose  in  the  grave, 
it  will  rise  again,  arrayed  in  imperishable 
beauty,  and  assimulated  to  that  of  the  Son  of 
God. — ^'  This  corruptible,  shall  put  on  incor- 
*^  ruption ;  and  this  mortal,  shall  put  on  im- 
•^  mortality," — Death  will  be  disarmed  of  his 
sting,  and  be  '^  swallow^ed  up  in  victory.*' 

How  soothing  are  thoughts  like  these  to  the 
humble  christian,  who  feels  the  extreme  pre- 
cariousness  of  human  life,  and  realizes  his  cer- 
tain, and  perhaps  speedy  departure,  from  the 
present  life.  . 

His  heart  is  a  stranger  to  anxiety,  he  has 
made  his  peace  with  God ;  and  through  that 
great  sacrifice,  offered  once  for  all  by  the  Lord 
Jesus,  he  hopes  for  happiness  without  measure, 
and  without  end. 

Although  our  Divine  Master  has  submitted 
to  death  for  our  sakes,  yet  ^^  now  is  Christ 
'^  risen  from  the  dead,  and  has  become  the  first 
*<  fruits  of  them  that  slept."  (1  Cor.  xv.  20.) 
He  rose  as  the  representative  of  his  people, — as 
the  leader  of  an  innumerable  multitude  who 
shall  follow  him  into  the  heavens.  Hence  we 
are  said  to  ^^  be  begotten  again  by  the  resur- 
*^  rection  of  Chnst  from  the  dead," — to  be 
made  alive  with  Christ,  to  be  risen  with  him;, 
and  sit  with  him  in  heavenly  places. 


THE  SACRAMENT.  141 

••  Our  salvation  is  every  where  ascribed  in 
Scripture  to  the  death  and  sufferings  of  our 
Saviour :  but  his  resurrection  was  proof  that 
the  sacrifice  which  he  offered  was  accepted  by 
God,  and  that  the  price  he  paid  was  available 
for  our  recovery.  By  his  suffering  unto  death, 
we  were  freed  from  condemnation,  but  our 
freedom  was  not  made  manifest,  till  he  arose 
from  the  grave.  His  resurrection  then  is  the 
basis  of  the  whole  christian  institution,  and  the 
ground  of  our  faith,  and  hope  in  him." 

Although  '^  he  had  declared  that  he  was  of- 
^^  fered  up  as  a  sacrifice,  and  to  give  his  life  a 
"'  ransom  for  many  ;  if  he  had  never  appeared 
•^  again,  how  should  we  have  known  that  the 
<^  sacrifice  was  accepted,  or  that  the  ransom 
•^  was  paid?" 

'•  But  when  he  burst  the  bands  of  death  and 
"  rose  victorious  from  the  tomb,  then  it  was  ma- 
i*  nifest  he  had  finished  the  work,  which  the  Fa- 
<^  ther  gave  him  to  do.  When  he  arose,  and 
^<  brought  back  w  ith  him  the  pardon  which  he 
«-•  had  sealed  with  his  blood  ;— when  instead  of 
*<  executing  wrath  upon  his  enemies,  he  sent 
<•'  again  the  offer  of  peace  and  reconciliation  ; 
<^  and  took  upon  himself  to  be  their  chief  inter- 
'•  cessor,  as  he  already  had  been  their  sacrifice  : 
"  what  room  was  there  to  doubt  the  efficacy  of 
"  his  death,  the  efficacy  of  which  had  been  so 
'-  undeniably  confirmed  by  his  resurrection." 
''  Here  then  we  may  hail  the  completion  of 
» that  plan,  by  which  the  world  was  to  be  re- 
«  deemed.  Our  great  High-Priest  has  now  of- 
^*  fered  up  the  sacrifice  that  was  requisite  for 


i 


i 


142  LETTERS  ON 

''  the  salvation  of  the  world. — The  wrath  of 
*»  God  is  atoned,  the  guilt  of  sin  is  taken  away, 
''  peace  is  ratified,  and  sealed  between  God 
*^  and  man ;  and  there  is  joy  in  heaven  over 
*^  the  redeemed  upon  earth."' 

'^  That  this  sacrifice  was  acceptable  and  me- 
**  ritorious  in  the  sight  of  God,  he  hath  testi- 
^^  fied  unto  all  men  by  raising  his  Son  from  the 
^'  dead  ;  by  exalting  him  to  his  own  right  hand, 
'^  and  committing  to  him  the  sceptre  of  Provi- 
^^  dence,  for  the  government  of  the  universe.'"* 

Thrice  happy  then  are  those  who  when  they 
surround  the  table  of  their  Lord,  and  receive 
there  the  emblems  of  his  deaths  remember  his 
resurrection  also,  and  in  that,  the  certain  assu- 
rance of  their  own. — **  Happy  those  who  live 
^^  here  with  an  eye  raised  to  immortality,  and 
•'^  whose  principal  business  in  this  world  is  to 
'*^  lay  up  a  sure  treasure  for  that  which  is  to 
'^^  come.  Such  souls  are  superior  to  the  events 
"  of  this  uncertain  state,  their  prize  is  beyond 
*'  time,  and  their  views  are  habitually  di- 
•'^  rected  to  it." 

^^  That  day  which  shall  bring  despair  to 
^^  those  who  have  forgotten  the  end  of  their 
•^  being,  and  the  grandeur  of  their  destination, 
*'  shall  be  to  them  a  day  of  humble,  but  com- 
•^  plete  triumph.  Then  shall  they  see  Jesus. 
'^  the  faithful,  and  the  true  witness,  and  shall 
'•  enjoy  the  glory  he  has  promised  to  his  fol- 
••  lowers. 

'^  Then  transformed  into  the  likeness  of  their 
'*  Divine  Redeemer,  in    soul    and    in    body, 

♦  Logaii. 


THE  SACUAMENT.  143 

^*  tliey  shall  shine  throughout  eternity,  like 
*'  the  brightness  of  the  firmament,  and  like  the 
"  stars  for  ever  and  ever."* 

I  am  yours  very  truly. 


LETTER  XXII. 


My  Dear  Frioid — 

Having  contemplated  the  na- 
ture and  design  of  the  Lord's  Supper,  let  us 
next  turn  our  attention  to  the  benefits  which 
ought  to  follow,  and  which  usually  do  accom- 
pany its  celebration. 

That  it  is  one  of  the  most  efiectual  means 
of  grace — that  it  is  the  seal  of  adoption  into 
the  family  of  Christ — that  it  unites  us  to  him 
by  the  strongest  ties,  and  promotes  sanctity  of 
heart  and  life ;  is  not  a  matter  of  doubt  oV  of 
controversy ; — But  on  the  other  hand  that  in 
many  instances  it  is  observed  rather  under  er- 
roneous and  superstitious  views,  than  con- 
formably to  its  true  design,  cannot  be  ques- 
tioned. 

It  has  been  maintained  by  some  learned 
men,  that  '^  the  present  remission  of  sins  is 
*^  annexed  to  this  Sacrament."  ''  This,"  Mr- 
Kuox  contends,  ^"  is  the  doctrine  of  the  Eng- 

*  Mc  Claine. 


144  LETTERS  ON* 

'^  lish  church  and  of  every  church  which  has 
^^.  received   the    apostles'    and    the    Nicene 
^^  creed — that  it  was  the  doctrine  of  the  pri- 
^'  mitive  churches — even  of  the  churches  over 
'^  which    St.    Paul   presided — that  it   is    the 
••  express    language    of    Scripture — that    St. 
*'  Paul  and  his   converts  actually  did  obtain 
^^ present -^^ivdow — that  it  is  implied  in  the  no- 
'^  tion  of  justification — that  it  is  supposed  in 
••  the  daily  use  of  the  Lord's  prayer — that  it 
'^  is  expressly  the  annexed  benefit  of  one  Sa- 
^^  crament  thus  to  wash  for  the  present  remis- 
^'  sion  of  sins,  and  therefore  if  in  the  other  we 
**  drink  the  ^*  blood  shed  for  the  remission  of 
^^  sins,"  we  do  in  that  also  receive  the  same 
^^  benefit,"*    And  hence  says  Mr.  Knox,t  "  I 
^*  have  no  reluctance  in  declaring  that  when 
*'  a  poor  dying  mortal  humbly  desires  to  re- 
'^  ceive  the  holy  Sacrament,  the  minister  may 
^^  administer  it  without  scruple  or  strietness  of 
*'  examination,  (which  time  and  circumstances 
^^  hardly  will  permit) — and  if  he  is  in  an  error, 
^^  he  will  be  pardoned  by  the  God  of  mercy." 
This  is  a  doctrine  which  the  members  of 
Reformed  Protestant  Churches,  will  but  in  few 
instances  admit  at  the  present  day.    That  this 
rite  is  a  memorial  of  the  death  of  Jesus  Christ, 
and  if  received  hy  faith ^  will  have  a  tendency 
to  exalt  the  christian  character,  and  to  pro- 
mote the  happiness  of  the  recipient,  here  and 

*  lie  refers  to  three  Sermons,  preached  by  Bishop  Cleaveland, 
at  Oxford,  whicli  he  says  proves  these  points  satisfactorily, 
■j-  See  Knox  on  the  Lord's  Supper,  page  117. 


THE  SACRAMENT.  145 

hcreafterj  no  well-informed  believer  will  deny. 
But  in  this  case  it  is  not  the  ordinance,  but  the 
antecedent  graces,  faith  repentance  and  lovcy 
to  which  remission  of  sins  is  annexed. 

As  this  Sacrament  is  an  institution  of  di- 
vine  appointment,  there  can  be  no  question  of 
its  efficacy,  as  a  mean  of  grace.  It  is  a  memo- 
rial addressed  to  our  senses — intended  power- 
fully to  recal  to  our  minds  a  crucified  Saviour, 
with  all  his  countless  benefits.  When  the  Is- 
raelites in  their  journey  through  the  wilder- 
ness murmured  and  rebelled  against  the  au-. 
thority  of  their  Almighty  Sovereign,  he  sent 
fiery*  serpents  among  them  to  punish  their 
rebellion.  For  such  as  were  humbled  and  con- 
fessed their  guilt  and  folly,  he  provided  a  mean 
of  relief,  intended  at  once  for  the  restoration 
of  health,  and  for  the  trial  of  their  faith.  He 
directed  a  brazen  serpent  to  be  made,  and  set 
up  to  view.  Every  person  after  having  been 
bitten  by  one  of  those  venomous  reptiles,  how- 
ever near  to  death,  who  should  look  to  the 
brazen  emblem  set  up  by  Moses,  was  instantly 
restored  to  health. 

This  type  of  a  crucified  Saviour,  is  expressly 
referred  to,  by  our  Lord,  and  applied  to  him- 
self, in  his  conversation  with  Nicodemus. 
'•  And  as  Moses/*  says  he  '•  lifted  up  the 
'^  serpent  in  the  wilderness,  even  so  must  the 
^'^  Son  of  man  be  lifted  up,   that  whosoever 

♦  Probably  so  termed  from  their  .ippearance,  or  from  the  in  ■ 
flamatlon,  and  sensation  of  burning,  which  may  have  attended 
their  bite, 

N 


146  LETTERS  OS 

^^  believeth  in  him,  should  not  perish,  but  have 
'^  everlasting  life."  (John  iii.  14,  15.) 

Here  it  was  not  the  mere  circumstance  of 
looking  on  this  emblem — but  the  principle 
within;- — it  was  that/«?7^,  that  trusted  in  the 
appointed  mean  of  safety.  So  the  Lord's  Sup- 
per though  not  of  itself  the  immediate  instru- 
ment of  a  sinner's  salvation,  is  nevertheless  a 
memorial  and  pledge  of  that  covenant,  between 
the  Creator  and  the  creature,  wiiich  secures 
to  the  latter,  all  the  blessings  promised  in  the 
gospel.  Its  immediate  tendency,  when  rightly 
received,  is  to  increase  and  strengthen  the 
great  principles  of  faith,  repentance,  and 
charity. 

1.  It  is  the  appointed  mean  for  increasing 
our  faith.  It  holds  up  to  our  view,  the  ^^  Laml> 
*^  of  God,  slain  from  the  foundation  of  the 
*'  world."  It  exhibits  to  our  senses  "^  the  evi- 
**  dence  of  things  not  seen,"  and  strengthens 
in  our  bosoms  that  Divine  principle  which  is 
*'  the  substance  of  things  hoped  for." 

We  are  naturally  incredulous  of  whatever 
has  not  come  within  the  scope  of  our  own  ob- 
servation or  experience — Our  faith  often  re- 
quires the  assistance  of  our  senses.  Aided  by 
these,  we  obtain  a  clear  and  more  impressive 
view  of  spiritual  objects,  than  when  seen  ab- 
stractedly from  sense.  When  therefore  the 
soul,  in  this  ordinance  sees  through  the  simple 
emblems  of  bread  and  wine,  the  broken  body 
and  shed  blood  of  a  Saviour,  it  beholds  in  a 
more  lively  manner  the  unbounded  love  and 
compassion  of  God.    ''  Hungering  and  thirst- 


\ 


THE  SACRAMENT 


147 


f'  ine;  after  righteousness,"  it  there  feeds  on 
the  ?<  hread  of  life,"*  it  drinks  the  life  giving 
blood  of  the  Redeemer,  and  is  strengthened 
and  nourished  by  the  blessed  repast. 

These  simple  elements  become  the  means  ot 
imparting  spiritual  health  and  vigour.  The 
mind,  the  affections,  and  the  conscience,  all 
feel  their  influence. 

Then  anxieties  are  relieved,  fears  are  dissi- 
pated, and  the  mind  is  composed.    The  world 
IS  overcome  with  all  its  attractions,  its  honours, 
its  wealth,  and  its   pleasures.— These  illusive 
objects  lose  their  influence  on  the  heart.— 
They  are  no  longer  regarded  as  iht  portion  oi 
the  soul.  The  worthy  communicant  having  his 
eye  intently  fixed  on  ^-  a  crown  of  righteous- 
ti  ness"  in  the  heavens,  ^-fights  the  good  fight 
"of    faith,"    with    unshaken    firmness. — He 
holds  up  the  shield  of  faith  to  protect  him  from 
the  envenomed  darts  of  sin,  and  going  on  from 
strength  to  strength,  he  looks  forward  to  tlie 
close  of  his  warfare,  in  the  assured  hope  of  vic- 
tory through  him  who  ''  loved  us,  and  gave 
''  himself  for  us." 

2.  This  ordinance  has  a  tendency  to 
strengthen  our  repentance.  ,  Faith  and  repen- 
tance, are  said  to  be  "  twin  graces,  and  can 
<'  never  be  separated.  True  faith  leads  to  re- 
^•pentance,    and    true    repentance    includes 

"  faith." 

The  Sacrament  of  the  Lord's  Supper  has  a 
powerful  influence,  on  both  of  these  christian 
graces.  The  devout  communicant,  when  he 
beholds  ^^  evidently  set  before  him,"  the  em- 


148  LETTERS  ON 

blems  of  the  dying  love  of  his  Redeemer,  not 
only  realizes,  and  firmly  believes  in  the  great 
sacrifice  once  ofi'ered  up  for  human  guilt;  but 
he  is  led  to  enquire  the  cause.  '*  Was  it  to  ex- 
^*  piate  my  sins,  as  well  as  the  sins  of  the  world,'' 
he  exclaims,  ^'  that  the  Son  of  God  came  down 
^^  from  heaven,  and  died  on  a  cross?'" — Was  a 
price  of  such  infinite  value,  paid  for  the  re- 
demption of  my  soul  ?— Oh  how  should  I  then 
abhor  every  description  of  sin  against  God, — 
how  sincerely  ought  I  to  repent  of  past  trans- 
gressions, and  how  cautiously  should  I  abstain 
in  future  from  every  '^  appearance  of  evil," 
that  would  lead  me  again  to  offend  the  best  of 
benefactors,  and  to  '^  crucify  afresh  the  Son 
*^  of  God." 

3.  Another  benefit  resulting  from  this  ordi- 
nance, is  the  tendency  it  has  to  promote  mu- 
tual affection  among  professing  christians. 

It  is  a  feast  of  love, — a  communion  of  kindness 
and  affection ;  and  is  calculated  to  unite  chris- 
tians by  the  strong  ties  of  undissembled  friend- 
ship. 

"  See  how  these  christians  love  each  other," 
was  the  remark  of  Heathens,  in  the  first  ages 
of  Christianity.  "  By  this,"  says  our  Divine 
Master,  '•  shall  all  men  know  that  ye  are  my 
»^  disciples,  if  ye  have  love  one  to  another." 
(John  xvi.  34,  35.)  ^»  This  is  my  command- 
'*  ment,  that  ye  love  one  another  as  I  have 
"  loved  you."  (John  xv.  12—17.) 

'^  Let  all  bitterness,"  says  an  inspired  apos- 
tle, "  and  wrath,  and  anger,  and  clamour,  and 
"'  evil  speaking,  be  put  away  from  you :  with 


THE  SACRAMENT.  149 

^'  all  malice,  and  be  ye  kind  to  one  another, 
"  and- tender  hearted,->-forgiving  one  another, 
*'  even  as  God  for  Christ's  sake,  hath  forgiven 
•^  you."  (Eph.  iv.  31,  32.) — And  in  another 
Epistle  he  enjoins  on  his  converts,  "  Let  love 
*•  be  without  dissimulation — Be  kindly  aifec- 
'•  tioned  to  one  another,  with  brotherli/  love,  in 
'^*  honour  preferring  one  another.''  (Rom.  xii. 

This  mutual  affection  so  strictly  enjoined  by 
our  Divine  Master,  and  his  apostles,  is  not 
an  impracticable  duty.  It  is  enforced,  not 
merely  by  commandments  or  exhortation,  but 
by  example.  Our  Lord  might  well  in  this  re- 
spect, as  in  all  others,  cbarge  us  '^  to  follow 
^'  him,"  for  he  loved  us  wTiile  we  were  yet 
enemies.  His  incarnation,  his  instructions,  his 
sufferings,  his  miracles,  and  his  death, — all  are 
evidence  of  a  transcendant,  an  unparalleled 
love ;  as  far  beyond  all  precedent,  as  it  is  be- 
yond the  reach  of  complete  imitation. 

So  among  the  first  converts  to  Christianity, — 
what  love  and  harmony,  what  confidence  and 
union  prevailed!  Although  "  not  many  wise 
•'^  men  after  the  flesh, — not  many  mighty,  not 
♦"  many  noble,"  were  at  first  called,  (1  Cor.  i. 
26.)  yet  so  rich  were  those  primitive  christians 
in  faith,  so  ^^  kindly  affectioned"  that  they 
sympathized  with  each  other  in  all  their  suffer^- 
ings. — All  distinctions  arising  from  rank,  from 
talents,  and  from  wealth,  disappeared  among 
them.  Although  "  being  many,"  they  consi- 
dered themselves  as  "  one  body  in  Christ  Je~ 

n2 


150  LETTERS  ON 

*^  sus^  and  every  one,  members  one  of  anothcr.^^ 
(Rom.  xii.  5.) 

"  All  that  believed  were  together,  and  had 
"  all  things  in  common ;  and  sold  their  posses- 
"  sions  and  goods,  and  parted  them  to  all  men 
^^  as  every  man  had  need, — and  they  continu- 
'•  ing  with  one  accord  in  the  temple,  and  in 
"'^  breaking  bread,  from  house  to  house ;"  (that 
is,  celebrating  this  ordinance  in  their  religious 
assemblies,  then  only  held  in  private  houses,) 
"^^  they  did  eat  their  meat  (food)  with  gladness, 
"'•  and  singleness  of  heart,  praising  God,  and 
••  having  favour  with  all  the  people."  (Acts 
ii.  44,  45,  46,  47.) 

What  a  picture  of  mutual  kindness,  of  union, 
of  sympathy,  oi!  compassion  and  social  enjoy- 
ment, does  this  short  account  of  the  first  Jewish 
converts,  give  to  the  reader.  Such  also  were 
the  blessed  effects  of  Christianity  among  those 
early  heathen  disciples,  to  whom  the  gospel 
was  first  preached. 

Pliny*  the  Roman  governor  of  Bithynia,  in 
his  famous  letter  to  the  Emperor  Trajan  re- 
specting the  Christians  in  his  province,  says, 
*'  they  were  accustomed  on  a  set,  solemn  day, 
^^  (probably  the  Lord's  day)  to  meet  together, 
*^  and  obliged  themselves  by  a  sacrament  (an 
"  oath)  not  to  commit  any  wickedness,  but  to 
"  love  each  other  as  brethren,  and  to  live  to- 
**'  gether  as  friends." 

And  how  admirably  calculated  is  the  Lord's 
Supper  to  produce  these  effects  among  profess- 
ing christians!  Sitting  around  the  same  table, — 

♦  See  Plin.  Epist.  Lib.  X.  Epist.  97. 


THE  8ACRAMENT.  151 

joining  in  the  same  solemn  covenant, — enlisting 
under  the  same  great  Captain  of  their  salva- 
tion,— having  one  faith, — seeking  the  same  in- 
heritance above  :  their  aims,  their  hopes,  their 
exercises  being  the  same  ; — how  can  they  re- 
gard each  other  with  any  sentiment  but  that 
of  affection  ? — And  much  to  be  pitied  is  that 
communicant,  who  can  sit  down  at  this  feast, 
with  sentiments  of  hatred,  of  malice,  or  re- 
venge toward  a  fellow  believer.  This  would 
indeed  be  to  partake  very  unworthily  of  this 
sacred  ordinance. 

I  remain  as  ever, 
>  Your's  truly. 


LETTER  XXm. 


Mij  Dear  Friend — 

•  A  fourth  benefit  resulting  from 
the  participation  of  this  sacrament,  is  its  ten- 
dency to  give  a  decided,  and  a  favourable  cast  to 
the  character  of  the  communicant.  So  long  as  the 
mind  is  halting  between  two  opinions  ;  so  long 
as  the  affections  are  divided  between  two  ob- 
jects ;  so  long  as  God  and  Mammon  alternately 
govern  the  heart ;  so  long  the  character  will  be 
wavering  and  unsteady.  But  when  once  the 
resolution  is  taken  in  favour  of  religion,  and 


152  LETTERS  ON 

fin  Open  profession  of  it  is  made ;  then  the  very 
fear  of  bringing  a  blot  on  the  christian  charac- 
ter.— the  very  regard  to  consisteiicy  of  profes- 
sion and  deportment.,  has  a  powerful  influence 
on  every  well  regulated  mind. — The  believer 
will  naturally  reflect,  that  after  enlisting  under 
the  banner  of  the  cross  ; — after  entering  into  a 
solemn  covenant  with  his  Saviour  ; — after  hav- 
ing publicly  taken  an  oath  of  allegiance  to  his 
Sovereign ;  then  to  prove  unfaithful  to  his 
causCj  to  disobey  his  commands,  and  to  be  cold 
or  unfriendly  to  his  fellow  soldiers,  in  this  sa- , 
cred  warfare ;  would  exhibit  at  once  impiety  to 
God,  and  subject  him  to  disgrace  and  con- 
tempt, in  the  eyes  of  every  intelligent  spec- 
tator. 

5.  Another  very  important  benefit  resulting 
from  the  worthy  participation  of  this  ordinance, 
is  a  sense  of  pardoned  sin, — an  exemption  from 
the  pangs  of  remorse. 

The  Deity  has  implanted  in  man  a  principle, 
which  we  term  conscience,  and  which  sits  in 
the  bosom  of  the  largest  portion  of  mankind, 
as  a  judge  over  the  thoughts  of  the  heart,  and 
the  actions  of  the  life.  It  is  that  sense,  which 
not  only,  (with  the  assistance  of  the  under- 
standing) decides  on  what  is  right  or  wrong, 
but  in  the  one  case,  it  approves  and  promotes 
happiness,  and  in  the  other,  disapproves,  and 
makes  the  oifender  wretched.  It  is  that  sense, 
by  which  we  apprehend  the  nature  and  the 
pleasures  of  holiness,  by  which  we  perceive 
and  abhor  moral  turpitude^  or  evil. — It  is  the 


THE  SACRAMENT.  153 

helm  that  guides  our  frail  bark  through  the 
stormy  ocean  of  life. 

It  is  either  an  angel  of  light,  guiding  us  and 
cheering  us,  in  our  passage  to  the  shores  of 
immortality ;  or  it  is  an  avenging  demon,  armed 
with  a  whip  of  scorpions,  to  punish  our  aber- 
rations from  duty,  and  to  show  us  the  insepa- 
rable connection  that  subsists  between  crime^ 
and  misery. — Frail  and  fallen  as  we  are,  we 
can  no  more  commit  moral  evil  without  suffer- 
ing, than  we  can  receive  a  wound,  or  have  a 
limb  dislocated,  without  pain.  Sin  is  as  deadly 
a  poison  to  the  soul,  as  the  sting  of  the  most 
venomous  insect,  or  the  bite  of  a  serpent, 
is  to  the  human  body. — No  man  can  com- 
mit a  crime,  without  inflicting  a  wound  on 
his  conscience,  that  will  leave  a  durable  pain. 
The  impression  on  the  moral  faculty,  will  re- 
main like  a  scar  on  the  body,  often,  till  the 
close  of  life. — It  is  true  that  conscience  may 
sometimes  be  lulled  to  sleep  by  the  opiates  of 
infidel  principles,  or  by  the  ingenuity  of  per- 
verted reasoning;  but  it  will  not  sleep  for  ever. 
It  will  awake  sometimes  when  least  expected, 
in  the  hour  of  adversity  or  affliction ;  and  it 
will  '^  bite  like  a  serpent,  and  sting  like  an 
"  adder.'' — It  will  pursue  the  criminal  like  a 
spectre — It  will  haunt  his  thoughts  by  day, 
and  his  dreams  by  night — It  will  often  destroy 
his  relish  for  every  pleasure,  and  make  life  it- 
self an  intolerable  burden. — Look  at  the  first 
murderer  Cain.  Sensible  of  his  crime,  he  ima- 
gined that  '•  every  one  who  found  him,  would 
>•'  slay  him."    Look  at  Belshazzar  amongst  his 


154  LETTERS  ON 

wives,  his  princes,  and  his  guards. — While 
quaffing  wine,  in  honour  of  his  gods,  in  the 
consecrated  vessels  pillaged  from  the  temple 
of  the  living  God  ;  he  sees  a  hand,  unconnected 
with  any  visible  body,  writing  his  sentence  on 
the  wall — His  spirit  sinks  within  him, — ^his  coun- 
tenance is  changed, — his  knees  tremble, — con- 
science upbraids  him;  and  while  the  prophet 
denounces  his  doom,  he  believes,  and  trembles, 
and  despairs. 

It  is  true  indeed  that  amidst  health  and  pros- 
perity, while  surrounded  with  honours,  or 
when  immersed  in  business,  the  voice  of  con- 
science may  for  a  while  be  stifled ;  but  on  the 
bed  of  sickness  or  of  death,  it  will  often  exert 
a  tremendous  energy. — "  The  spirit  of  man 
»'*  may  sustain  his  infirmities  (of  body)  but  a 
"  wounded  spirit,*'  (a  heart  lacerated  by  re- 
morse) "^"^  who  can  bear?'' — "There  is  no 
escaping  from  a  guilty  mind.  You  can  escape 
some  evils  by  minglinginsociety, — you  can  avoid 
others  by  retiring  into  solitude;  but  this  enemy, — 
this  tormentor  within,  is  never  to  be  avoided. 
If  you  retire  into  solitude,  it  will  meet  you 
there.  If  you  mingle  in  society,  it  will  go  witii 
you  there. — It  will  mar  the  entertainment,  and 
dash  the  untasted  cup,  from  your  trembling 
hand.*' 

^'  The  Almighty  appointed  it  his  vicegerent 
in  the  world — He  invested  it  with  his  own  au- 
thority, and  said,  '»  Be  thou  a  God  over  man" 
— Hence  it  has  power  over  the  course  of  time. 
It  can  recal  the  past,  it  can  anticipate  the  fu- 
ture. It  reaches  beyond  the  limits  of  the  gla^e- 


THE  SACRAMEfXT.  l55 

It  visits  the  chambers  of  tlie  grave.  It  re-ani- 
mates the  bodies  of  the  dead,  exerts  a  dominion 
over  the  invisible  regions,  and  summons  the 
inhabitants  of  the  eternal  v/orld,  to  haunt  the 
slumbers,  and  shake  the  hearts  of  the 
wicked."* 

Of  what  infinite  importance  is  it  then,  that 
every  one  should  be  at  peace  with  conscience. 
How  dreadful,  to  have  this  impartial  judge,  con- 
verted into  an  avenging  foe, — to  have  it  like 
a  devouring  vulttire,  without  intermission 
preying  on  our  vitals,  and  destroying  the  very 
dements  of  life  and  joy. 

But  how  is  the  guilty  offender  to  escape  the 
pangs  of  an  accusing  conscience  ?  The  gospel 
unfolds  the  plan — It  directs  the  guilty  soul  to 
•^  the  blood  of  sprinkling,  that  speaketh  better 
^'  things  than  the  blood  of  Abel." — It  points 
to  the  cross, — to  the  great  sacrifice  made  once 
for  all,  to  expiate  the  guilt  of  the  world. — The 
penitent  believer  is  assured  of  pardon,  and  that 
his  peace  is  ratified  with  his  offended  Sovereign. 
His  mind  lately  agonized  with  remorse,  now  ob- 
tains a  calm  and  uninterrupted  repose — As- 
sured that  '^  there  is  joy  in  heaven  over  one 
^"^  sinner  that  repenteth,"  he  abandons  his  sins 
and  his  fears  together,  and  hears  his  Divine 
Master  addressing  him  in  words  like  these, 
*^  Son  be  of  good  cheer,  thy  sins  be  forgiven 
^•'  thee." 

This  inestimable  boon, — this  sense  of  par- 
doned sin,  this  release  from  the  corrosion  of 
remorse,  is  one  of  the  delightful  benefits  re- 

*  Logan. 


156  LETTERS  ON 

suiting   from   a  worthy  participation  of  the 
Lord's  Supper. 

6.  The  last  benefit  I  shall  mention,  to  he 
derived  from  this  Sacrament,  when  properly 
received,  is  the  consolation  it  aifords  to  belie- 
vers, at  the  close  of  life. 

Great  caution  however  should  be  used  here 
to  avoid  relying  on  it  as  any  thing  more  than  an 
appointed  mean. — as  an  institution  calculated 
to  impress  the  mind  with  suitable  dispositions, 
and  to  call  forth  into  lively  exercise  those 
graces  which  are  inseparably  connected  with 
future  happiness.  There  is  nothing  in  the 
Scriptures  that  can  justify  the  belief,  that  in- 
dependently of  this  influence,  there  is  any  pe- 
culiar efficacy  in  the  ordinance  itself;  or  of 
merit  in  the  persons,  by  whom  it  is  adminis- 
tered ;  which  should  induce  the  "  present  re- 
'^  mission  of  sin."  At  the  same  time,  it  is  ad- 
mitted to  be  a  very  solemn,  and  most  consola- 
tory ordinance,  especially  in  the  prospect  of 
our  approaching  dissolution. 

When  this  Sacrament  was  first  instituted  by 
our  blessed  Lord,  it  was  with  immediate  re- 
ference to  his  own  death — '^  He  knew,"'  says 
the  beloved  disciple  ^^  that  his  hour  was  come, 
"  and  that  he  should  depart  out  of  the  world 
*^  unto  the  Father.*'  (John  xiii.  1.) — ^*  With 
''  desire,"  said  our  Lord  himself,  '*  have  I  de- 
*•  sired  to  eat  this  passover  ivith  you  before 
*^  I  suffer."  (Luke  xxii.  15.) 

So  communicants,  while  they  celebrate  the 
death  of  their  Divine  leader,  are  powerfully 
reminded  of  their  own  decease.  Looking  back 


THE  saciiam'e:>;t.  137 

to  the  ages  that  have  elapsed  since  the  ap- 
pearance of  their  Lord  in  the  flesh,  they  recal 
the  many  generations  of  believers  that  have 
passed  away.    Even  within  the  short  compass 
of  their  own  lives,  they  perhaps  recollect  many 
beloved  friends  with  whom  they  once  were  ac- 
customed to  surround  the  table  of  their  Divine 
Master.   Their  bodies  are  now  sleeping  in  the 
dust ;  but  their  spirits  it  is  hoped,  at  tliis  mo- 
ment,   are    feasting   with   angels,    and   with 
the    Redeemer   himself,   around   a   heavenly 
table.     Commimicants  are  thus  reminded  of 
their  own  dissolution, — they  are  detached  from 
the  world, — they  feel  its  vanity. — They  rise 
superior  to  its  amusements,  its  cares,  its  temp- 
tations, and  its  trials.    A  holy  calm, — a  secret 
thrill  of  joy, — a  delightful  anticipation  of  future 
bliss,  occupy  the  bosoms  of  devout  communi- 
cants, while  thoughts  like  these  arise  in  their 
mind. — ^»  What  a  privilege  is  this  blessed  Sa~ 
erament !    Here  w^e  commemorate  the  death  of 
our  divine  Redeemer. — By  this,  he  made  atone- 
ment for  our  sins — By  this  he  has  taken  away 
*^  the  sting  of  death"  from  all  his  followers. — 
We  now  celebrate  this  feast  of  love,  perhaps 
for  the  last  time — Before  the  return  of  another 
season,  some  of  us  may  be  numbered  with  the 
dead.  If  so,  ought  we  not  to  regard  this  sacred 
ordinance  as  our  Saviour's  pledge,   that  orj 
quitting  this  communion  on  earth,  we  shall  hold 
a  nearer  communion  with  him  above  ?   Is  not 
tliis  an  earnest  of  the  joy  he  has  in  reserve  for 
his  followers,  in  heaven? — Andean  we, — ought 
w^e,  with  these  views;  to  dread  the  approach 

O 


158  LETTERS  OX 

of  our  last  hour  ? — Will  not  that  hour  which 
breaks  the  tie  that  binds  the  soul  to  earth,  re- 
lease it  so,  that  it  may  rise,  and  reach  the 
beatific  vision  of  the  adorable  Redeemer?" 

By  reflections  like  these,  the  devout  and 
worthy  communicant  finds  how  admirably  cal- 
culated the  celebration  of  the  Lord's  Supper 
is,  to  prepare  the  soul  for  quitting  its  tenement 
of  clay  with  dignity  and  composure ; — nay, 
for  triumphing  over  death  and  the  grave.  In 
the  anticipated  joys  of  heaven,  he  may  exclaim 
with  the  apostle  Paul,  ^^  Oh  death  where  is 
'^  thy  sting?  Oh  grave  wliere  is  thy  victory  ! 
^^  The  sting  of  death  is  sin,  and  the  strength 
^^  of  sin  is  the  law,  but  thanks  be  to  God  who 
"  giveth  us  the  victory  througli  our  Lord  Jesus 
^^  Christ."  (1  Cor.  xv.  55,  56,  57.) 

I  am  with  much  regard 
Yours,  &c. 


LETTER  XXIV. 


My  Dear  Friend — 

I  rejoice  to  hear  that  after  much 
serious  reflection,  and  after  humbly  soliciting 
divine  aid  in  a  matter  of  so  much  importance, 
you  have  concluded  finally  to  make  an  open 
profession  of  your  faith  in  Christ,  by  partak- 


THE  S.VCKAMENT.  159 

ing  of  the  Sacrament  of  the  Lord's  Supper. 
In  this  resolution  may  you  be  supported ;  and 
when  the  approaching  solemnity  is  past,  may 
you  enjoy  the  fruits  of  this  act  of  obedience, 
not  merely  in  the  present  life,  but  throughout 
the  ages  of  an  immortal  existence. 

You  wish  to  know  however  '*  if  there  are 
"  not  some  peculiar  duties  to  which  your  at- 
•"'  tention  should  be  directed  prior  to  the  cele- 
'^  bration  of  this  Sacrament  ?"  Such  without 
doubt  there  are.  The  apostle  Paul  in  his 
First  Epistle  to  the  Corinthians,  recommends 
to  those  who  are  desirous  of  partaking  worthily 
of  this  ordinance,  that  they  should  "  examine 
'^  themselves,  and  so  eat  of  that  bread  and 
"  drink  of  that  cupP  Hence  the  duty  of  self- 
examination  preparatory  to  an  admission  to 
the  Lord's  Supper. 

The  Westminster  Assembly  of  Divines  in 
their  Shorter  Catechism,  thus  state  the  quali- 
fications respecting  which,  all  persons  who 
offer  themselves  as  candidates  for  the  holy 
communion,  should  examine  themselves  closely 
and  impartially. 

^■^  It  is  required  of  them  that  would  worthily 
'•  partake  of  the  Lord's  Supper,  that  they  ex- 
•*  amine  themselves  of  their  knowledge  to  dis- 
•'•  cern  the  Lord's  body — of  their  faith  to  feed 
^•'  upon  him — of  their  repentance,  faith,  and 
'•  new  obedience  ;  lest  coming  unworthily  they 
»'•'  cat  and  drink  judgment  to  themselves." 

In  the  Catechism  of  the  Reformed  Dutch 
Church,  the  preparatory  questions  on  which 
communicants   should  satisfy  themselves  are 


160  LETTERS  ON  » 

tliese. — 1,  ^'Whether  they  abhor  themselves  for 
^^  their  sins,  and  humble  tliemselves  before 
*'  God  on  account  of  tliem.  2.  Whether  they 
<'  believe  and  trust  that  all  their  sins  will  be 
^^  forgiven  for  Christ's  sake.  3.  Whether  they 
'*  have  a  sincere  resolution  henceforward  to 
'''  walk  in  all  good  works. '^ 

In  the  Catechism  of  the  Protestant  Episco- 
pal Church  *^"  What  is  required  of  those  who 
'^  come  to  the  Lord's  Supper/'  is  thus  stated. 
^^  That  they  examine  themselves  whether  they 
*'^  repent  them  truly  of  their  former  sins — 
*^stedfastly  purposing  to  lead  a  new  life — 
*^  have  a  lively  faith  in  God's  mercy  through 
^•'  Christj  with  a  thankful  remembrance  of  his 
^^  death,  and  be  in  charity  with  all  men.'' 

^*  I  pretend  not/'  says  a  learned  French 
divine,^  ^^  to  repeat  all  the  apostle  has  said 
*'  on  this  subject,  (the  Lord's  Supper)  but 
^'  shall  content  myself  with  remarking  that 
^'■'  these  words,  "  let  a  man  examine  himself  ^^ 
'^  signifies  not  merely  the  exercise  oimemoi^y^ 
^'  in  recalling  the  past  and  present  state  of  his 
^'  heart  and  life  ;  but  it  directs  (as  the  original 
''•'imports,)  such  a  trial  of  the  character  as 
*■'•'  that  which  is  made  of  metals,  by  which  the 
^^  dross  is  separated  from  the  ore.  The  mean- 
*•  ing  of  the  apostle  must  then  be,  that  every 
^•'  one  should  cultivate  those  dispositions  of 
*"  mind  and  heart  which  would  fit  him  for  the 
^*  solemn  transaction  in  which  he  is  about  to 
'^  engage.  This  is  without  doubt  the  duty  of 
^'  every   communicant,   who  wishes  to  dravv- 

*  M.illet. 


THE  SACRAMENT.  161 

'•  closer  tliose  tics  thv^t  unite  bim  to  his  God 
"  and  Saviour/*' 

One  of  the  most  interesting  moralists*  of  the 
present  day,  in  her  admirable  treatise  on  Practi- 
cal Piety?  has  an  essay  on  self-cxajnination  ; 
every  sentence  of  which  conveys  instruction ; 
but  as  it  would  be  tedious  to  copy  the  whole  I 
*;hall  select  a  few  of  the  most  striking  passages 
for  your  perusal  and  edification. 

^•'  We  should  exanune''  she  says?  ^^  not  only 
•*  our  conduct?  but  our  opinions — not  only  our 
<^  faults,  but  our  prejudices, — not  only  our 
<'  propensities,  but  our  judgments.  Our  actions 
'*  will  be  obvious  enough,  it  is  our  intentions 
"^  v.hich  require  the  scrutiny.  These,  we  should 
•^  follow  to  their  remotest  springs — scrutinize 
'''  to  their  deepest  recesses,  and  trace  tlirough 
•'  their  most  purplexing  windings — and  lest 
•'  we  should  in  our  pursuit  wander  in  uncer- 
•^  tainty  and  blindness,  let  us  make  use  of  that 
•<^  guiding  clue  which  the  Almiglity  has  fur- 
''  nished  by  his  word,  and  by  his  Spirit,  for  con- 
''  ducting  us  through  this  labyrinth.  "  What 
*^  I  know  not, — teach  thou  me,"  should  be  our 
♦'•  constant  petition  in  all  our  researches." 

'^  Nor  must  tliis  examination  be  occasional, 
"^  but  regular.  Let  us  not  run  into  long  ar- 
*'^  rears,  but  settle  our  accounts  frequently. 
••  Little  articles  will  run  up  to  a  large  amount 
"  if  they  are  not  cleared  off — Our  deadness  in 
'•  devotion — our  eagerness  for  human  applause, 
•^  — our  care  to  conceal  our  faults  rather  than 
''correct  them;   our    negligent  performance 

♦  Mrs  Hannah  More. 

o  je 


162  LETTERS  OX 

'^  of  some  relative  duty, — our  inconsideration, 
'■'  — our  driving  to  the  extreme  limits  of  per- 
''  mitted  indulgences;  let  us  keep  these,  and  all 
•^  our  numerous  items  in  small  sums.  Let  us 
*^  examine  them  while  the  particulars  are  fresh 
'^  in  our  memory  ;  otherwise  however  we  may 
*'•  flatter  ourselves  that  lesser  evils  will  he 
*•  swallowed  up  by  the  greater,  we  may  find 
*•'  when  we  come  to  settle  the  grand  account, 
••  that  they  will  not  be  less  remembered  for 
^'  not  having  been  recorded.'' 

In  order  rightly  to  practise  this  duty,  our 
author  insists  that  '*  no  principle,  short  of 
*'  Christianity,  is  strong  enough  to  impel  us  to 
''  a  study  so  disagreeable  as  that  of  our  faults. 
"  Our  corruptions  foster  this  ignorance.  To 
*^  this,  they  owe  their  undisputed  possession  of 
"'^  our  hearts." 

"  Of  Christianity,  humility  is  the  prime 
^^  grace;  and  this  grace  can  never  take  root  and 
*''  flourish  in  a  heart  that  lives  in  ignorance  of 
*»  itself.  If  we  do  not  know  the  greatness  and 
''  extent  of  our  sins ;  if  we  do  not  know  the 
^^  imperfection  of  our  virtues  ;  the  fallibility  of 
*^  our  best  resolutions ;  the  infirmity  of  our 
*'•  purest  purposes  ;  we  cannot  be  humble  ;  and 
•'•^if  we  are  not  humble,  we  cannot  be  chris- 
♦■*  tians.'' 

*"  Self-examination  should  be  directed  by 
«•'  the  solid  principles  of  religion.  The  word  of 
»<  God  is  the  rule  which  must  decide  on  the 
<^  conformity  of  our  thoughts,  our  affections, 
"'■  and  our  actions  with  our  duty.     The  study 

♦  Huet, 


THE  SAGPAMEXT.  16S 

••  of  the  heart  slioukl  extend  to  all  those  secret 
*•'  motives  which  however  they  may  elude  the 

•  public  eye,  can  be  known  only  by  close  and 
^  impartial  inspection.     Self-examination  em- 

•  braces  all  those  determinations  of  the  will, 
»'  all  those  affections  of  the  heart,  and  all  those 
"'  motives  to  action,  which  give  a  complexion 

•  to  the  life  and  character.  We  should  reflect 
^  often   and   with   immediate    application   to 

•  ourselves,  on  the  various  relations  we  sus- 
'  tain  to  God,  and  to  our  fellow  creatures, 
'  and  on  the  duties  which  these  relations  en- 
'  join,  as  well  as  on  what  regards  our  own 
'"'  selves/' 

"  One  W'ho  would  obey  the  precept  of  St. 

•  Paul  on  this  subject,  and  who  would  obtain 
^  an  assurance,  that  he  had  a  right  to  apply 
'  to  himself  all  those  promises,  of  which  the 
'  Sacrament  of  the  Lord's  Supper  is  a  pledge, 

•  should  often  review  his  life  and  bring  his 

•  heart  to  a  strict  account  for  all  he  had  done 
^  or  said,  from  the  first  dawn  of  reason,  and 

•  of  moral   agency.     A    christian   who  feels 

•  deeply  the  importance  of  the  apostle's  in- 
'  junction  will  often  be  led  to  enquire — Why 

•  has  God  placed  me  in  the  w^orld,  and  in  his 
^  church?  Is  it  not  that  I  might  consecrate  to 
^  him  all  the  powers  of  my  mind,  and  all  the 
^  affections  of  my  heart  ?  And  how  have  I 
'fulfilled  the  object  of  my  creation?  Do  I 
'  cherish  that  love  to  my  Redeemer  which 
^  should  ever  characterize  his  followers  ?  Do 
'  I  study  his  will  rather  than  my  own  ?  Do  I 

•  aim  at  following  A  «5  example,  and  in  all  things 


164  LETTERS  ON 

^^  study  to  obey  his  commaiuis  ?  Are  my  mo- 
^^  tives  pure?  Do  I  seek  his  glory  as  my  chief 
^'  object  ?  Have  I  made  the  circumstances  in 
'^  which  I  have  been  placed,  the  means  of 
••  moral  improvement  and  of  further  advance- 
•'  ment  in  holiness?  If  wealthy,  have  I  contri- 
'^  biited  as  I  ought  to  the  relief  of  the  worthy 
^^  and  suffering  poor — or  have  I  expended  my 
^'  riches  only  in  sensual  indulgence,  in  luxury 
*^  and  ostentation  ?  If  in  moderate,  or  indigent 
•^  circumstances,  have  I  murmured  and  re- 
••  pined  ?  Have  I  been  tempted  to  arraign  the 
*•  dispensations  of  heaven,  and  to  complain  of 
'^^  the  lot  assigned  me  ?  Or  on  the  other  hand, 
•'»  have  I  with  humble  resignation  looked  up  to 
•^  my  beneficent  Creator,  even  under  his  seve- 
^'  rest  frowns,  and  thankful  for  the  commonest 
••  bounties  of  his  Providence,  cast  all  my  cares 
*'  on  him,  assured  of  his  constant  protection 
^^  here,  and  of  finally  obtaining  admittance  to 
"  his  kingdom  above  ?" 

Such  are  some  of  the  subjects  on  which 
every  person,  who  has  in  contemplation,  an 
approach  to  the  table  of  the  Lord,  should  of- 
ten, and  very  closely  interrogatchimself. 

The  duty  of  self-examination  is  one  that  can 
never  be  safely  neglected — Its  advantages  are 
many  and  great — It  leads  to  vigilance, — to  true 
knowledge  of  ourselves, — to  purity  of  heart  and 
manners, — to  peace  of  mind, — to  the  favour  of 
God, — to  the  purest  happiness  in  the  present 
life,  and  to  the  firm  persuasion,  of  inheriting 
through  the  grace  of  the  Lord  Jesus,  endless 
felicity,  in  that  which  is  to  come. 

I  remain  your's  ti'uly. 


THE  SACRAMEVr.  165 

LETTER  XXV. 


My  Dear  Friend — 

The  gratitude  you  express  for 
the  feeble  assistance  I  have  been  enabled  to 
afford,  is  far  beyond  my  desert,  and  expecta- 
tion. From  the  views  you  have  been  enabled 
to  take  of  the  nature  and  design  of  the  Lord's 
Supper — of  the  obligations  under  which  all 
real  christians  lie  to  partake  of  this  Sacra- 
ment, and  of  the  weakness  of  those  objections 
that  so  often  prevent  sincere  believers  from 
coming  to  this  ordinance,  it  is  truly  gratifying 
to  learn  that  you  have  derived  light,  encou- 
ragement, and  relief. 

I  rejoice  to  hear,  that  after  having  endea- 
voured faithfully  to  examine  yourself,  and  to 
ascertain  your  duty,  (heaven  permitting)  it  is 
your  intention  on  the  next  Lord's  day,  to  unite 
vv'ith  the  church,  of  which  you  are  a  member, 
in  commemorating  the  dying  love  of  your  gra- 
cious Redeemer.  If  ^'  there  is  iov  in  heaven 
^*  over  one  sinner  that  repenteth,''  there  cannot 
be  less  joy  above,  over  one  lamb  that  has  long 
kept  aloof  from  the  fold  of  C  hrist,  being  restored, 
and  brought  under  the  more  immediate  care  of 
the  great  Shepherd  of  souls.  Go  my  christian 
brother, — goto  the  home  of  this  good  shepherd. 
There. you  v^'ill  find  safety  and  comfort.  Had 
you  been  the  vilest  prodigal  that  ever  left  a 


166  LETTERS  ON 

kind  father's  embrace; — had  you  revelled  witli 
swine,  and  fed  on  the  husks  of  iniquity ;  still 
you  miglit  in  the  exercise  of  faith,  repentance 
and  love,  calculate  on  a  cordial  welcome  to  his 
table  on  earth,  and  through  his  intercession,  to 
his  Father's  temple  on  high. 

But  when  you  go  to  this  sacred  feast  you 
ask,  ''  are  there  not  duties  peculiar  to  that  oc- 
casion ?  are  there  not  meditations  and  recol- 
lections, f//>/>rc»/?r/«^6  to  this  solemn  ordinance?" 

I  grant  there  are.  But  on  this  subject,  dif- 
ferent communicants  indulge  very  different 
views.  As  you  very  modestly  ask  assistance 
here,  I  can  only  suggest  some  hints  in  regard 
to  the  train  of  thought,  which  1  should  think 
it  profitable  to  pursue. 

I  would  then  recommend  to  you  as  far  as 
you  possibly  can,  to  abstract  your  mind  from 
all  the  cares  and  solicitudes  of  life — to  collect 
your  wandering  thoughts,  and  fixing  them  in- 
tently on  the  objects  represented  by  the  ma- 
terial emblems  presented  to  your  senses ;  en- 
deavour to  hold  a  close  communion  with  the 
Father  of  your  spirit,  through  the  mediation 
of  the  Lord  Jesus  Christ. 

Remember  the  love  of  God — that  transcen- 
dent love  which  prompted  him  to  send  his 
well  beloved  Son  into  the  w^orld,  to  die  for 
sinners  such  as  yourself;  that  as  if  nothing  less 
would  awaken  our  love  and  gratitude  to  him, 
he  adopts  us  as  children, — he  receives  us,  all 
worthless,  and  polluted  as  we  are,  into  commun- 
ion with  liimself, — he  pardons  our  offences, — 
he  sends  his  Holy  Spirit  into  our  bosoms  to 


THE  sacuamp:nt.  167 

sanctity  our  alTections,  to  communicate  peace, 
and  consolation^  and  joy,  as  an  earnest  of  bet- 
ter joys  above. 

WJien  surrounded  with  trials,  he  supports 
us ;  in  affliction  he  sustains  us ;  in  darkness 
and  doubt;  he  enlightens  our  path.  He  illu- 
mines before  us  even  the  valley  of  the  shadow 
of  death,  and  directs  our  hopes  to  that  im- 
perishable bliss  in  the  heavens,  which  is  be- 
yond the  reach  of  accident  or  change. 

While  at  the  table  of  your  Divine  Master, 
you  will  also  recollect  his  infinite  grace  and 
condescension  ; — '^  that  though  he  was  rich, 
"  yet  for  our  sakes  he  became  poor :  that  we 
^•'  through  his  poverty  might  be  rich."  (2  Cor. 
viii.  9.)  That  he  ^^  so  loved  us,  as  to  give  him- 
^^  self  for  us  as  an  offering  and  a  sacrifice  to 
^^  God,  for  a  sweet  smelling  savour.'*  (Eph.  v.  2.) 

Looking  back  to  the  birth  of  time, — to  the 
fall  of  our  first  parents,  and  the  promise  of  the 
great  Deliveker  ;  your  mind  can  retrace  the 
various  types  and  figures,  under  which  he  was 
presented  to  the  faith,  and  hope  of  ancient  be- 
lievers, prior  to  the  Mosaic  dispensation. 
Following  the  course  of  time,  you  will  call  to 
remembrance  the  brazen  serpent  in  the  wil- 
derness;  the  sacrifices  of  the  law;  the  man- 
na from  heaven ;  the  living  water  from  the 
rock  ;  the  predictions  of  the  prophets,  becom- 
ing clearer  and  more  distinct,  until  after  an  in- 
terval of  more  than  five  hundred  years,  the  Bap- 
tist,— the  morning-star  of  the  gospel- dispen- 
sation, appeared  to  awaken  the  attention  of  the 
world  to  the  rising  of  the  Sun  of  righteousness. 


168  LETTERS  ON 

Then  there  was  joy  among  the  angels  of  God. 
They  hailed  the  advent  of  the  promised  Mes- 
siah. They  proclaimed  *•'  Glory  to  God  in  the 
'^  highest. — on  earth  peace  ;  and  good  will  to, 
*^  men.''  Then  good  old  Simeon  was  heard  to 
exclaim,  ^^  Now  Lord,  lettest  thou  thy  servant 
•*  depart  in  peace^  for  mine  eyes  have  seen  thy 
*•'  salvation." 

Next,  your  eye  will  be  more  pointedly  fixed 
©n  the  '"  Lamb  of  God  who  taketh  away  the 
*'  sins  of  the  world.''  You  will  trace  him  from — 
his  manger,  through  a  life  of  poverty, — of  suf- 
fering and  neglect,  to  that  mournful  night, 
when  he  first  instituted  the  ordinance,  you  so 
shortly  expect  to  celebrate. — You  will  listen  to 
his  last  exhortations  and  prayers, — you  will 
pursue  him  to  the  garden  of  Gethsemane. 
There,  you  will  behold  his  tears  and  his  bloody 
sweat — you  will  recall  his  agony  and  his  resig- 
nation— you  will  trace  him  to  the  Jewish  San- 
hedrim,— to  the  bar  of  Pilate,  and  finally  to  his 
suspension  on  a  cross.  Behold  he  bleeds !  he 
cries,  '^  It  is  finished." — He  expires !  For 
three  hours  universal  darkness  prevails — The 
veil  of  the  temple  is  rent, — the  earth  is  con- 
vulsed, while  the  spectators  of  this  awful  scene 
returns  to  Jerusalem,  smiting  their  breasts  with 
horror  and  consternation. 

But  soon  a  brighter  scene  appears — you  be- 
hold the  great  Redeemer  bursting  the  bands 
of  death, — reviving  the  hopes  of  his  dejected 
disciples, — ascending  in  their  presence  to  hea- 
ven; leaving  them  an  assurance  of  sending 


♦the  sacramext.  169 

down  the  Holy  Spirit,  as  their  Comforter  and 
Guide. 

You  will  naturally,  my  friend,  after  dwelling 
on  these  scenes,  pursue  the  history  of  the  church 
of  Christ,  through  subsequent  ages  to  the  pre- 
sent day,  and  mark  the  care  of  the  Lord  Jesus 
in  always  preserving  a  chosen  few,  who  have 
held  his  doctrines,  maintained  his  institutions, 
and  endeavoured  closely  to  follow  his  example. 

From  the  present  period  of  general  light, 
and  of  evangelic  effort,  let  your  views  be  ex- 
tended to  the  time  w^hen  ''•'  the  heathen  shall 
^^  be  given  to  the  Saviour  as  an  inheritance, 
^^  and  the  uttermost  parts  of  the  earth  for  a 
'*  possession."  And  looking  still  further  you 
will  soon  reach  the  age  of  millennial  glory,  and 
the  final  consummation  of  all  things. — You  will 
in  the  exercise  of  faith,  behold  '» the  heavens 
•'  passing  away  as  a  scroll,  and  the  elements 
*•  melting  with  fervent  heat." — You  will  see 
the  once  crucified  Redeemer,  coming  on  the 
clouds  of  heaven,  surrounded  by  innumerable 
hosts  of  angels.  You  will  see  the  dead  arise, — 
the  universe  assembled, — the  tribunal  of  the 
Judge, — the  books  opened,  and  the  final  separa- 
tion of  the  righteous  and  the  wicked. — You  will 
meditate  on  the  solemn  sentence  of  eternal 
justice,  to  be  passed  on  each  son  and  daughter 
of  Adam.  To  those  on  his  right  hand,  ^^  Come 
"  ye  blessed  of  my  Father,  inherit  the  king- 
^*  dom  prepared  for  you  from  the  foundation 
'^  of  the  world." — To  those  on  the  other, — 
^'  Depart  from  me  ye  cursed,  into  everlasting 
^^  fire,  prepared  for  the  Devil  and  his  angels.'^ 

P 


170  LETTERS  ON 

In  the  anticipation  of  tliis  solemn  scene,  you 
will  naturally  ask  yourself.  '^  what  will  then 
»'^  be  my  destiny?  Shall  I  be  on  the  right  hand 
*^  of  my  Judge,  shall  I  hear  his  approving  sen- 
^^  tence, — or  shall  I  for  ever  be  excluded  from 
^^  his  presence  and  kingdom  ?"  Oh  how  solemn 
the  thought ! — how  deeply  interesting  this  fi- 
nal scene ! 

But  while  with  your  fellow  christians,  you 
are  surrounding  the  table  of  your  Di\ine 
Master, — w^hile  the  emblems  of  his  broken 
body,  and  shed  blood;,  are  presented  to  view, — 
while  recalling  the  perfect  example  of  the 
blessed  Saviour,  with  all  those  instructive  les- 
sons, and  rich  consolations  he  has  bequeathed 
to  his  disciples;  while  you  feel  that  you  are  now 
admitted  to  a  more  intimate  comnnniion  with 
this  "  King  of  kings,"  and  like  the  beloved 
apostle,  reposing  on  his  bosom :  or  like  the  peni- 
tent Mary,  bathing  his  feet  witli  your  tears  ; 
then  is  the  m.oment  for  presenting  those  peti- 
tions which  are  nearest  to  your  heart. — '•  My 
faith  is  weak,"  you  will  say,  »'^  Lord  help  my 
*'  unbelief."  "  My  repentance  is  transient, — it 
is  superficial ;" — "  Oh  that  my  head  were 
*'  waters,  and  mine  eyes  a  fountain  of  tears." 
*<  My  heart  is  hard, — my  temper  unchastened. 
— I  love  the  world,  its  pleasures,  its  honours,  or 
its  vanities,  too  much.  Oh  for  purer  affections, 
for  greater  love  to  God,  and  to  my  fellow  men ! 
Oh  for  a  greater  detachment  from  the  world, 
for  more  ardent  desires  of  increased  holiness, 
and  a  nearer  conformity  to  the  example  of  my 
Redeemer." 


THE  SACRAMKNT.  171 

Or  liave  yoii  some  dear  friends  or  relations, — 
parents,  brothers,  sisters,  or  more  distant  kin- 
dred, wlio  have  never  been  brought  to  right 
views  on  the  subject  of  religion  ? 

Now  is  the  time  to  intercede  for  such.  Say 
to  your  Divine  Master — ^'  Saviour  of  my  soul — 
Oh  hear  me  in  behalf  of  these  precious  friends. 
Let  these  objects  of  my  tenderest  affection, 
experience  the  efficacy  of  thy  love.  Penetrate 
their  hearts  by  thy  grace, — call  them  from  the 
world, — unite  them  to  thyself, — shew  them  in 
what  true  happiness  consists, — convince  them 
that  separate  from  thee,  it  were  better  they 
had  never  been  born. — Oh  sanctify  them  by 
thy  Spirit,  and  make  them  fellow-heirs  with 
thy  true  disciples,  of  that  inheritance  in  the 
lieavens,  which  thou  hast  in  reserve  for  all 
who  love  thee  truly,  and  prove  their  love  by 
their  obedience. 

Think  too  my  christian  brother,  while  at 
your  Master's  table,  of  that  belter  feast  above, 
to  V.  hich  the  hopes  of  believers  should  con- 
stantly be  directed.  Sav  to  yourself,  '•  the 
present  is  a  communion  of  love  ;  but  it  is  a  faint 
emblem  of  that  more  intimate  communion 
which  the  ^'  spirits  of  the  justniade  perfect," 
enjoy  with  their  Redeemer  on  high." 

Here  I  am  a  stranger,,  antl  a  sojourner, — I 
am  in  a  state  of  exile  from  my.  father's  house. 
But  soon  the  '•  earthly  house  of  this  tabernacle 
'•  w  ill  be  dissolved.''  May  I  then  rise  to  a 
••  house  not  made  with  hands,  eternal  in  the 
*•  heavens."  At  the  close  of  my  present  exis- 
tence, may  I  be  able  to  say  with  the  great 


172  LETTERS  OlS 

apostle^  ^^  I  am  now  ready  to  be  offered,  and 
'''  the  time  of  my  departure  is  at  hand,  I  have 
^'  fought  the  good  fight,  I  liave  finished  my 
*•'  course,  I  have  kept  the  faith,  henceforth  there 
*^  is  laid  up  for  me  a  crown  of  righteousness, 
••'^  which  the  Lord  the  righteous  Judge,  will 
'^  grant  me  at  that  day,  and  not  to  me  only, 
*^  but  to  all  them  also  that  love  his  appear- 
^'  ing.'^ 

I  remain  as  ever. 

Very  truly  Your's. 


LETTER  XXVL 


M^  Dear  Friend — 

Yes,  I  do  most  sincerely  con- 
gratulate you  on  the  step  you  have  taken, — on 
the  choice  you  have  made, — on  the  covenant 
you  have  now  publicly  sealed,  and  acknow- 
ledged.— Having  partaken  of  the  emblems  of  a 
dying  Saviour's  love, — having  enlisted  under 
his  standard,  and  taken  him  as  the  Captain  of 
your  salvation  ;. never  hereafter  for  an  instant 
forget  that  the  voivs  of  God  are  upon  you,  and 
that  you  have  by  a  solemn  sacrament,  professed 
your  allegiance  to  the  Lord  Jesus  Christ. 

Among  the  ancient  Romans,   ^'  after  their 
troops  were  levied,''  says  a  celebrated  French 


THE  SACRAMENT.  173 

lilstoi'ian,"*  '^  every  soldier  took  an  oath  to  the 
consuls,  or  tribunes,  by  which  they  engaged — 
to  assemble  at  the  coyisuPs  orders  and  not  to 
quit  the  service  loiihout  his  permission  ; — to 
obey  the  orders  of  the  officers,  and  to  do  their 
utmost  to  execute  them, — not  to  retire  either 
tiirough  fear,  or  to  fly  from  the  enemy  ;  and 
not  to  quit  their  rank.'^ — ••'  This,"  adds  the 
historian,  "  was  not  a  mere  formality, — nor  a 
ceremony  purely  external.  It  was  a  very  se- 
rious act  of  religion,  sometimes  attended  with 
terrible  imprecations,  which  made  a  strong 
impression  on  the  mind  ;  and  was  judged  abso- 
lutely and  indispensably  necessary,  and  with- 
out which  the  soldiers  could  not  fight  against 
the  enemy.'*' 

In  like  manner,  Christians  who  come  to  the 
Sacrament  of  the  Lord's  Supper,  should  con- 
sider themselves  as  soldiers  of  tlie  cross — They 
have  chosen  their  leader,  under  whose  gui- 
dance they  hope  to  pass  through  the  wilder- 
ness of  the  present  life,  in  their  march  to  the 
iieavenly  Canaan. — They  owe  him  unreserved 
confidence,  devoted  attachment,  and  unlimited 
obedience.  Having  taken  '•  the  sword  of  the 
*•'  Spirit,"' — having  put  on  the^*  helmet  of  sal- 
••'  vation," — having  received  '*  the  shield  of 
'•  faith,"  and  being  shod  with  *•  the  prepara- 
••  tion  of  tlie  gospel,''  they  have  one  plain  path 
of  duty  prescribed ; — to  march  forward,  not  in 
their  own  strength,  but  sustained,  and  guided, 
by  their  great  leader,  to  that  victory,  of  which 

*  IJolUn's  Arts  and  Sciences,  Vol.  I.  page  210, 

p2 


i7'4  LETTERS  ON 

they  are  assured,  through  the  resistless  energy 
of  their  almighty  Sovereign. 

In  this  warfare  my  friend,  you  are  not  to 
expect  a  perfect  exemption  from  all  "  hard- 
*^  ship/' — This,  you  are  "  to  endure  as  a  good 
*•'  soldier  of  Christ," — you  have  "  taken  his 
'^  yoke  upon  you;"  but  eventually  you  will 
jind  it  ''  easy," — "  his  burden,"  will  by  habit, 
become  more  and  more  "light." — Though 
called  to  take  up  your  "  cross  daily,"  and  to 
*^  crucify  the  flesh  with  the  affections  and 
^^  lusts ;"  yet  with  every  act  of  self-denial,  or 
mortification,  you  will  find  an  attending  con- 
solation, that  will  more  than  compensate  for 
.every  sacrifice  you  are  called  to  make. 

In  pursuing  your  journey,  you  may  be 
scorched  by  the  burning  rays  of  passion,  or 
temptation ;  but  while  passing  over  this  sterile 
region,  you  may  calculate  on  a  supply  of  hea- 
venly manna  to  satisfy  your  hunger,  and  on  a 
refreshing  stream  from  the  "Rock"  Christ 
Jesus,  to  allay  your  thirst. — You  may  often 
be  lost  and  bewildered  in  your  march,  but  you 
will  have  your  Saviour  "  as  a  pillar  of  cloud 
*^  by  day,  and  a  pillar  of  fire  by  night,"  to 
guide  your  wanderings  ; — you  may  be  annoyed 
l)y  fiery  serpents;  but  remember  the  "  brazen 
^^  serpent,"  and  through  this  type,  look  to  him 
who  was  "  lifted  up"  on  the  cross,  to  expiate 
the  sins  of  the  world. 

Do  not  expect  because  you  have  taken  the 
livery  of  Christ,  that  you  are  to  be  exempt 
from  trials  or  afflictions.  These  are  often  sent 
in  kindness, — "  Whom  the  Lord  loveth,  he 


THE  SACRAMENT.  175 

**  chasteneth."  But  amid  your  severest  suffer- 
ings, remember  that  you  have  a  compassionate 
Friend  above,  who  will  not  suffer  you  to  be 
tried  beyond  what  you  are  able  to  bear,  and 
with  every  trial,  will  grant  you  the  consolation 
of  his  grace. 

Having  now  made  a  public  profession  of 
vour  faith  in  Christ,  vou  ask  whether  there  is 
any  test  by  means  of  which  you  can  obtain  sa- 
tisfactory assurance  of  your  having  partaken 
worthily  of  the  Lord's  Supper? 

On  this  subject  the  most  perfect  christian  on 
earth,  may  sometimes  entertain  doubts : — for  he 
feels  himself  to  be  imperfect ;  constantly  liable 
to  sin,  whenever  exposed  to  temptation. — He 
is  sensible  of  much  indwelling  corruption,  and 
comparing  himself  with  the  perfect  standard  of 
the  law  of  God,  he  has  daily  something  to  re- 
pent of.  Still  however,  possessing  an  honest  and 
ardent  desire  to  overcome  every  temptation ; 
if  he  finds  his  love  to  God,  and  to  his  fellow 
creatures  strengthened,  and  that  he  is  making 
mme  progress  in  the  path  of  holiness :  he  may 
conclude  that  he  has  not  communed  unwov' 
thily. 

When  our  blessed  Lord  was  cautioning  his 
disciples,  to  beware  of  those  false  teacTiers, 
"  who  came  in  sheep's  clothing,  but  were  in- 
^'  wardly,  ravening  wolves,"'  he  gives  a  sure 
criterion  by  which  to  distinguish  a  true  disci- 
ple, from  a  false  one. — *•-  Ye  shall  know  them,'^ 
said  he,  '^  by  their  fruits. — Do  men  gather 
*'  grapes  of  thorns,  or  figs  of  thistles? — Even 
'^  so  every  good  tree  brings  forth  good  fruit—- 


176  LETTERS  ON 

''■'  but  a  corrupt  tree  bringetli  forth  evil  fruit — 
''  a  good  tree  cannot  bring  forth  evil  fruit,  (con- 
^^  tinually)  neither  can  a  corrupt  tree  bring 
'^' forth  good  fruit,  (always.)  Bv  their  fruits, 
''  ye  shall  know  them.'"  '(Mattl  vii.  12—23. 
John  XV.  36.) 

To  i\\Q^efruitSy  the  apostles  of  our  Lord, 
in  the  epistles  addressed  to  the  churches  which 
they  had  planted,  make  frequent  allusion. 
'^  The  fruit  of  the  Spirit,"  says  the  apostle 
Paul,  ''  is  love,  joy,  peace,  long-suffering, 
^*  gentleness,  goodness,  faith,  meekness,  tempe- 
•'•'  ranee. — Against  those  there  is  no  law.*'  (Gal. 
V.  22.)  and  again,  '*  The  fruit  of  the  Spirit  is 
••^  in  all  goodness,  righteousness  and  truth." 
(Eph.  V.  9.)  So  also,  by  him,  (Jesus  Christ.) 
*^^  let  us  oiler  the  sacrifice  of  praise  to  God 
'^  continually,  that  is  the  fr^iit  of  our  lips,  giv- 
*'■  ing  thanks  to  his  name."  (Heb.  xiii.  15.) 

Let  it  then  be  your  constant  endeavour, 
after  a  season  of  communion,  very  closely  to 
compare  your  conversation  and  deportment, 
with  the  perfect  standard  of  the  gospel — 
Although  you  cannot  in  this  state  of  probation 
attain  to  sinless  perfection,  yet  if  you  are  sen- 
sible of  warmer  zeal  in  the  service  of  God, — of 
greater  affection  for  your  fellow  creatures, — but 
more  especially  for  those  who  are  of  "  the 
•^^  house-hold  of  faith." — K  you  find  that  the 
power  of  evil  propensities  is  subdued, — that 
pride,  anger,  revenge,  covetousness,  vanity, 
with  every  unlawful  desire  is  brought  under 
the  controul  of  conscience  and  the  judgment — 
If  you  find  yourself  more  indifferent  about 


THE  SACRAMEXT.  177 

those  concerns  of  time,  which  in  any  degree 
interfere  with  the  interests  of  eternity — that 
you  have  "  all  peace  and  joy  in  believing ;" 
then  rest  assured  that  fruits  like  these,  can 
only  spring  from  the  soil  of  a  ^^  good  and  ho- 
•^  nest  heart/*'  animated  by  true  faith. 

Remember  too  from  the  warfare  in  which  you 
have  engaged  there  is  no  desertion,  without 
disgrace — It  will  be  expected  of  you  always  to 
be  pressing  forward.  The  life  of  a  christian 
is  a  continual  ascent.  Having  ^^  put  his  hand  to 
'^  the  plough,  he  is  not  to  look  back.''  Although 
every  christian  is  not  expected  to  hold  the^rs^ 
rank  in  the  church  of  Christ,  all  are  to  press 
forward  towards  perfection.  In  the  rank  and 
station  in  which  their  Master  has  placed  them, 
it  is  their  duty  to  remain,  and  there,  to  fight 
manfully,  until  he  shall  call  them  to  another. 

Your  resolution  should  be  the  same  with 
that  of  the  apostle  Paul — ^*  I  count  not  myself 
"  to  have  apprehended,  (that  is,  I  have  not 
'^  reached  the  object  of  my  pursuit ;)  but  this 
•^  one  thing  I  do,  forgetting  those  things  which 
''  are  behind,  and  reaching  forward  to  those 
"'  things  which  are  before,  I  press  toward  the 
'^  mark,  for  the  prize  of  the  high  calling  of  God 
^'  in  Christ  Jesus." 

There  is  no  remaining  stationary  in  the 
christian  life.  We  are  on  a  stream  that  will 
bear  us  rapidly  down,  if  we  indolently  fold  our 
arms,  through  a  false  security,  in  our  character 
and  profession.  Unless  we  vigorously  exert  our 
powers  to  make  advances  in  the  christian  life, 
we  shall  unquestionably  recede. — If  we  bury 


178  LETTERS  ON 

our  talent  in  tlie  earth  ;  we  shall  assuredly  incur 
the  censure  of  our  Judge  at  last,  and  the  punish- 
ment allotted  to  the  '•  unprofitable  servant.*' 
^^  The  path  of  the  just  is  as  the  light,  which 
*^  shineth  more  and  more  unto  the  perfect  day,"' 
^'  Be  thou  faithful  unto  deaihp  says  the  Al- 
pha and  Omega — ''  and  I  will  give  thee  a 
*•' crown  of  life/*'  (Rev.  ii.  10.) 

Butyou  ask  again  my  friend,  "Whether  there 
are  not  certain  renewed  obligations,  under 
which  believers  bring  themselves,  by  an  at- 
tendance on  the  Lord's  Supper?" 

That  there  are  such,  appears  to  be  the  gene- 
ral opinion  of  Theologians ;  though  we  find 
nothing  very  express  on  this  point  in  the  New 
Testament.  The  duties  resulting  from  a  parti- 
cipation of  this  ordinance  are  rather  matters  of 
inference,  than  of  positive  commandment. 

In  answer  to  the  following  question,  viz. — 
"  Under  what  obligations  do  professing  chris- 
tians come,  when  they  celebrate  the  Lord's 
Supper?" 

Professor  Osterwald  in  his  Catecliism,  gives 
the  subjoined  answer^ — 

'''  They  solemnly  declare  themselves  to  be  the 
disciples  of  Jesus  Christ, — they  engage  to  live 
and  die  in  the  profession  of  his  religion, — to 
be  governed  in  all  their  principles  and  conduct, 
by  the  rules  of  the  gospel. — and  •'  denying 
"  ungodliness  and  worldly  lusts,  to  live  soberly, 
^'  righteously,  and  godlv,  in  the  presentworld."' 
(Tit.  ii.  12.)  ' 

It  is  not  unusual  with  devout  communicants, 
on  returning  from  this  sacred  ordinance  to  feel 


THE  SACRAMENT.  179 

their  minds  more  elevated  and  composed, — 
tlieir  faith  more  lively, — their  hopes  of  future 
liappiness  more  confirmed, — and  their  love  to 
God,  and  their  benevolence  to  man,  called  into 
more  vigorous  exercise. — When  Moses  came 
down  from  mount  Sinai,  after  holding  converse 
with  the  Deity,  ^^  The  skin  of  his  face  shone,*' 
so  that  he  was  obliged  to  veil  his  countenance, 
in  order  to  conceal  its  brightness  from  the 
people. 

In  like  manner,  when  the  first  martyr  Ste- 
phen, stood  before  the  Jewish  Sanhedrim  in 
defence  of  his  faith,  his  visage  glowed  with  a 
splendour,  more  than  human  :  ^«  For  all  that 
^^  sat  in  the  council  looking  stedfastly  on  him, 
^'  saw  his  face,  as  it  had  been  the  face  of  an 
*'  angel."  (Acts  vi.  15.) 

In  the  same  manner,  though  in  a  far  inferior  de- 
gree, will  the  aspect, — the  manners, — the  whole 
deportment  of  those,  who  have  been  at  a  sacra- 
mental feast,  shew,  that  '•  they  have  been  \vith 
^*  Jesus,'*' — that  they  have  caught  a  portion  of 
his  spirit,  and  are  resolved,  so  far  as  human 
frailty  will  permit,  to  obey  his  precepts,  and 
follow  his  commands. 

Our  blessed  Saviour  immediately  after  his 
resurrection,  Svas  pleased  to  make  himself 
known  to  tw  o  of  his  disciples,  returning  from 
Jerusalem  to  Emmaus  ^'  in  the  breaking  of 
'*  bread."  But  no  sooner  had  he  vanished  from 
their  sight,  than  they  exclaimed, — ^'  Did  not 
"  our  hearts  burn  within  us,  wliile  he  talked  with 
*-'  us  by  the  way,  and  v,  hile  he  opened  to  us  the 
•'•  Scriptures?" 


.  180  LETTERS  ON 

How  often  in  like  manner,  is  the  Lord  Jesus 
made  known,  more  clearly  and  delightfully  to 
the  believing  soul,  in  the  broken  bread  exhi- 
bited at  the  table  of  communion. — Although 
he  is  far  removed  from  human  view,  yet  beheld 
through  the  medium  of  faith, — which  brings 
heavenly  objects,  otherwise  invisible,  distinctly 
before  the  vision  of  the  soul ; — he  attracts  the 
most  perfect  love,  and  inspires  the  most  eleva- 
ting and  consolatory  hopes.  Though  raised 
'^  far  above  all  principality  and  power,  and 
*^  might,  and  dominion, — and  above  every 
'*  name  that  is  named,  not  only  in  this  world, 
^'  but  in  that  which  is  to  come;''  (Eph.  i.  21.) 
yet  as  the  omniscient  God,  he  knows  every  event, 
and  every  thought  that  exists  throughout  the 
universe.  Seated  on  his  throne  of  unlimited  pow- 
er, he  dispenses  the  graces  of  his  Spirit,  and  the 
blessings  of  his  gospel  to  the  penitent,  and  the 
luimble.  In  some  favoured  moment,  while  the 
christian  is  at  the  table  of  his  Lord,  if  he  can 
catch  but  a  solitary  glimpse  of  the  Divine  glory, 
— if  but  a  ray  descends  on  his  heart  from  the 
splendours  of  the  third  heaven, — if  in  the  exer- 
cise of  an  ardent  love  to  his  Redeemer,  he  can 
feel  that  love  reflected  into  his  own  bosom,  for 

("  *Love,  and  love  only,  is  a  loan  for  love ;") 
to  what  a  height  will  he  feel  himself  raised  above 
the  cares,  and  the  vanities, — the  frowns,  and 
flatteries  of  the  present  state! — Buoyant  with 
the  hope  of  a  purer  happiness  than  earth  can 
boast,  he  pursues  his  duty  with  cheerfulness,  and 
supports  the  pains  and  infirmities  of  nature  with 

♦  Dr.  Young. 


THE  SACRAMfiKT.  iBl 

resignation.  ^*  Justified  by  faith,  he  has  peace 
<^  with  God^  through  the  Lord  Jesus  Christ/' 
Grateful  for  the  smallest  bounties  of  Provi- 
dence, he  endures  the  privations  of  life  with 
composure.  Having  his  eye  always  directed 
to  the  retributions  of  eternity, — his  mind  be- 
comes ardently  engaged  in  'Hooking  for  that 
^'  blessed  hope,  and  the  glorious  appearing  of 
•'  the  great  God,  and  our  Saviour  Jesus 
'•'  Christ,'*' 

I  am  truly  yourt". 


LETTER  XXVII. 


My  Dear  Friend — 

My  last  letter  stated  very  gene* 
■rally  some  of  those  renewed  obligations  under 
which  every  communicant  is  brought,  by  an  ad- 
mission to  the  sacrament  of  the  Lord's  Supper. 
This  subject  is  deeply  interesting,  and  may  be 
advantageously  pursued  somewhat  more  in 
detail. 

A  venerable  Theologian,*  states  the  follow- 
ing as  the  duties  subsequent  to  a  participation 
of  this  solemn  ordinance. — ••  An  increase  of  all 
those  pious  inclinations  and  affections,  which 
were  then  kindled  at  the  altar  of  the  Lord,  a 

*  Stackbouse,  page  625. 


182  LETTERS  OK 

cherishing  of  tliose  influences  of  grace^  wliich 
descended-  on  our  hearts  in  this  communion,- — 
a  watchful  care  and  endeavour  in  our  lives,  to 
approve  ourselves  in  some  measure  worthy  of 
the  great  honour  and  favour  of  being  admitted 
to  so  near  an  approach  to  God  : — a  pursuance 
of  those   resolutions^    and  a  performance   of 
those  vows  and  engagements,  which  w^e  made 
on  that  solemn  occasion ; — and  finally,  a  fixed 
and    permanent    consideration    that    by   the 
breach  of  such  resolutions,  and  the  violation  of 
such  engagements,  our  sins  will  be  aggravated, 
and  our  guilt  increased :  and  tliat  by  the  re- 
lapse of  our  souls  into  so  grievous  a  distemper, 
our  spiritual  strength  will  be  sadly  impaired ; 
and  consequently  our  comforts  abated,  shaken, 
and  our  eternal  state  very  much  endangered." 
These  views  of  duty  are  general, — Let  us  en- 
deavour to  state  more   precisely,    the   duties 
which  appear  to  follov/  an  admission  to   the 
Lord's  table.    The  first  I  shall  mention,  is  im- 
provement in  knowledge.  In  order  to  "  discern 
^^  the  Lord's  body  ,"  in  this  sacred  ordinance, 
linowledge  is  indispensable. — That  knowledge 
can  best  be  obtained  by  a  diligent  perusal  of 
the  sacred  Scriptures.  These  should  constitute 
a  part  of  the  daily  reading  of  every  worthy 
communicant.    Other  books  may  be  read  for 
amusement, — for  general   instruction,   and  as 
useful  auxiliaries  to  the  sacred  volume,  but  this 
should  be  like  our  daili/  bread. — It  is   that 
which  must  supply  nourishment  to  the  soul, 
and  which  alone  can  give  us  just  ideas  of  our 
duty,  and  of  the  way  to  heaven. 


THE  SACRAMENT.  183 

'•'  Formerly,'"'  says  M.  Duraiid,-  »•  chris- 
tian families  were  accustomed  to  draw  riches 
both  new  and.  old  from  this  sacred  repository. 
Believers  were  anxious  to  enjoy  the  consola- 
tions of  the  Bible.  They  read  it  daily, — they 
read  it  with  attention, — with  humility  and  vene- 
ration,— The  father  rehearsed  to  his  children 
the  wonders  of  the  Most  High — He  conversed 
oi'  his  miracles, — of  his  testimonies,  and.  of  his 
goodness. — And  w^hat  precious  fruits  resulted 
from  these  exercises.  The  children  early  learnt 
to  know  the  God  of  their  father.  The  sweeC 
fragrance  of  the  gospel  was  diffused  through 
the  family,  and  the  church  universally  felt  its 
influence." 

*'•  Oh  happy  days  !  when  shall  we  have  their 
return.  If  we  but  knew  the  gift  of  God, — if 
we  knew  what  nourishment  a  hungry  soul  de- 
rives from  an  attentive  perusal  of  the  sacred 
volume  ;  we  should  not  then  be  substituting  iu 
its  place,  those  light  and  dangerous  books, 
calculated  more  to  amuse,  than  to  instruct, 
which  are  the  cause  of  so  many  miseries  to  in- 
dividuals, and  to  the  church." 

But  to  a  diligent  study  of  the  Scriptures, 
we  should  add,  increased  reflection  on  the  im- 
portant matter  they  contain.  ••  Search  the 
*•  Scriptures,"  was  the  advice  of  our  Lord  to 
those  incredulous  Jews,  who  doubted  his  mis- 
sion, and  adhered  to  the  Mosaic  oeconomy ; — 
but  the  precept  is  no  less  obligatory  on  his 
professed  followers.  We  are  not  however, 
merely  to  search  them,  but  to  ?iieditate-\  upon 

♦  Vol.  I.  page  64.  f  '^^'^-  iv.  15, 


184  LETTERS  ON 

them. — We  are  to  reflect  on  them  as  the  ap- 
pointed means  of  conviction,  of  conversion,  and 
of  progressive  improvement  in  every  christian 
grace  and  virtue.  The  Jews  at  Berea  to  whom 
Paul  and  Silas  preached,  were  applauded  as 
being  ^^  more  noble  than  those  of  Thessalonica, 
*^  in  that  they  received  the  word  with  all  rea- 
*•  diness  of  mind,  and  searched  the  Scrip- 
^'  tures  daily,  whether  these  things  were  so.'' 
(Acts  xvii.  11.)  And  our  Divine  Master,  in 
his  last  intercessory  prayer  for  his  disciples, 
says,  ^'  Sanctify  them  by  thy  truth, — thy 
word  is  truih.^^  That  word  is  calculated 
to  convey  light  to  the  mind — It  directs  the 
conscience,  and  furnishes  the  best  motives 
to  regulate  the  deportment  of  believers.  It 
strengthens  their  faith,  nourishes  their  hope^ 
enlarges  their  charity.  In  a  word  it  is  like 
their  daily  food  which  must  be  digested  by 
frequent  meditation,  before  it  can  imagorate, 
and  support  the  spiritual  part  of  our  nature. 
How  express  and  solemn  were  the  injunc- 
tions of  God  by  his  servant  Moses,  on  the  Jew- 
ish nation,  to  remember  and  obey  the  com- 
mandments he  had  given  them ;  and  how  ad- 
mirable were  the  means  ordered  to  produce 
this  effect !  "  Ye  shall  diligently  keep  the  com- 
^'  mandments  of  the  Lord  your  God  and  his 
^•'  testaments,  and  his  statutes  which  he  hath 
^*  commanded  you — And  thou  shalt  teach  them 
*•  diligently  to  thy  children,  and  shalt  talk  of 
"^  them  when  thou  sittest  in  tliine  house,  and 
^'  when  thou  walkest  by  the  way,  and  when 
'^  thou  licst  down,  and  when  thou  risest  up. 


THE  SAClRAMENT.  185 

^^  And  thou  shalt  bind  them  for  a  sign  on 
•'  thine  hand,  and  they  shall  be  as  frontlets 
^^  between  thine  eyes^  and  thou  shalt  \\Tite 
"  them  on  the  posts  of  thy  house,  and  on  thy 
^-  gates."  (Deut.  vi.  7,  8,  9—17.) 

Joshua  is  directed  by  God,  '*  to  meditate 
'^  upon  the  book  of  the  law,  day  and  night.**' 
And  the  Psalmist  says,  "  I  will  meditate  on 
*'  thy  precepts,  and  have  respect  to  thy  ways. 
'^  — I  will  meditate  on  all  thy  w-orks,  and  talk 
"•'^  of  thy  doings.'^  (Psalm  cxix.  15.  cxliii.  5.) 

Such  were  the  injunctions  of  God,  to  Old 
Testament  saints,  and  such  was  their  practice. 
Happy  were  it  for  christians  in  the  present 
day,  if  they  more  diligently  read,  and  more 
profoundly  reflected  on  those  sacred  records, 
which  are  calculated  to  make  those  who  study 
them  aright,  ^'  wise  unto  salvation.*' 

But  to  reading  and  reflection  we  must  add 
prayer  to  God,  in  order  that  his  word  may 
have  full  efficacy  on  the  heart  and  life. 

The  good  seed  altliough  sown  on  good 
ground,  will  not  spring  up  and  bear  fruit  abun- 
dantly, without  tlie  dews  of  heavenly  grace, — 
without  the  animating  influences  of  the  Holy 
Spirit.  Prayer  is  the  appointed  medium  of 
intercourse  with  heaven.  It  is  the  vital  breath 
of  devotion.  It  ascends  to  God  from  the  altar 
of  a  devout  heart,  as  naturally  as  incense  from 
those  altars  that  were  consecrated  to  his  wor- 
ship under  the  ancient  dispensation. 

It  is  a  duty  positively  enjoined.  ^»  Ask," 
says  our  Divine  Law-giver,  '"  and  ye  shall 
"  receive  5  seek  and  ye  shall  find  j  knock  and 


186  LETTERS  0^ 

"  it  shall  be  opened  to  you.  (Matt.  vii.  7.) 
**'  Be  careful  for  nothing/'  says  an  apostle, 
•^  but  in  every  thing  by  prayer  and  supplica- 
*'^  tiouj  with  thanksgiving  let  your  requests  be 
'•made  known  to  God."  (Phil.  iv.  61.)  And 
for  our  encouragement  in  prayer  we  are  as- 
sured that  '^  all  things  whatsoever  we  shall 
'^  ask  in  prayer,  believing,  we  shall  receive,'* 
(Matt.  XX.  21.) 

"  Pray'r  was  apj)ointed  to  convey. 

The  blessings  God  designs  to  give ; 
Long  as  they  live,  should  cliristians  pray. 

For  only  while  they  pray,  they  live. 

'Tis  pray'r  supports  the  soul  that  'sweak, 
Tho'  thought  be  broken — language  lame ; 

Pray,  if  thou  c:in'st— or  canst  not  siteak. 
But  pray  with  faith  in  Jesus'  name. 

Pray'r  makes  the  darken'd  cloud  withdraw, 
Pray'r  climb'^  the  ladder  Jacob  saw; 

Gives  exercise  to  faifh  and  love. 
Brings  e  'ry  blessing  from  above." 

Private  prayer  in  a  peculiar  manner  is  en 
joined  by  our  Lord,  "  When  thou  prayest," 
says  he,  '^  enter  into  thy  closet  and  when  thou 
"  hast  shut  thy  door,  pray  to  thy  Father  which 
^^  is  in  secret,  and  thy  Father  which  seeth  in 
^'  secret,  shall  reward  thee  openly."  (Matt. 
vi.  6.) 

These  precepts  were  supported  by  his  own 
example.  What  he  enjoined,  he  practised  him- 
self. On  one  occasion  '^  rising  up  a  great  while 
^^  before  day,  he  went  out  and  departed  to  a 
^*  solitary  place,  and  there  prayed."  (Mark  i. 
35.)  At  another  time,  '^  when  he  had  seiit  the 
*^  multitude  away,  he  went  up  unto  a  moun- 


THE  SACRAMENT.  187 

<"^  tain  to  pray,  and  was  there  alone."  (Luke 
vi.  12.)  And  on  another  occasion,  *•  withdrew 
*^  himself  into  the  wilderness,  and  prayed.'* 
(Luke  V.  6.) 

Prayer  is  at  once  a  duty  and  a  privilege.  It 
is  the  homage  w^e  render  to  God  ;  in  which  we 
acknowledge  our  dependence  on  him,  and  the 
obligations  we  owe  him. — It  is  an  act  of  humi- 
liation, in  which  we  confess  our  offences  against 
his  laws, — our  subjection  to  his  authority, — 
our  unworthiness  and  depravity.  It  is  the  ap- 
pointed mean  of  making  known  our  wants  to 
our  Father  in  heaven, — not  to  inform  him,  but 
that  we  ourselves  may  be  suitably  impressed 
with  the  sense  of  our  dependence  on  him,  for 
every  blessing  we  enjoy. 

It  is  not  to  instruct  him  in  the  number  and 
aggravation  of  our  sins  ;  but  that  we  ourselves 
may  feel  their  weight  and  malignity,  and  be 
induced  to  quit  the  path  of  evil,  for  that  of 
uprightness. — It  is  that  in  confessing  our  trans- 
gressions, we  may  obtain  pardon  for  past  of- 
fences, and  strength  to  overcome  every  subse- 
quent temptation. 

In  approaching  the  throne  of  the  Deity  in 
prayer,  professing  christians  should  endeavour 
always  to  remember  that  they  cannot  come 
with  a  reverence  too  profound,  or  a  humility 
too  deep.  How  august  is  that  Being  to  whom 
our  addresses  are  made ! — No  less  than  the 
Creator  and  Sovereign  of  the  universe. — It  is 
he  who  "  walketh  the  circuit  of  the  heavens,'^ 
and  fdls  the  immensity  of  space. — ^^  He  laid 
**  the  foundation  of  the  earth :  and  the  heavens 


188  LETTERS  ON 

''  are  the  work  of  his  hands.  The  sea  is  his,  he 
''  made  it,  and  his  hands  formed  the  dry  land. 
^'  — He  hath  measured  the  waters  in  the  hol- 
^^  low  of  his  hand,  and  meted  out  the  heaven 
'^  with  a  span,  and  comprehended  the  dust  of 
^^  the  earth  in  a  measure." — "  In  his  hand  is 
''  the  soul  of  every  living  thing."  "  Who  is 
^^  like  unto  thee,"  mighty  Jehovah !  "  glorious 
•^  in  holiness, — fearful  in  praises, — doing  won- 
'•'  ders."* 

On  the  other  hand,  what  are  loe, — wretched 
worms  of  the  dust, — frail,  erring,  and  depraved 
mortals, — offending  daily  against  the  greatest 
of  Beings,  and  the  best  of  Fathers ; — slaves  of 
sin,  whose  desires  and  aims  all  seem  to  be  con- 
fined to  the  transient  and  uncertain  possessions, 
pleasures,  and  honours  of  the  present  state  ; — 
the  sport  of  evil  passions,  and  often  the  willing 
subjects  of  the  arch  enemy  of  God  and  man. 

In  truth,  by  nature  we  are  very  frail,  and 
constantly  exposed  to  error  and  suffering. — 
Our  existence, — our  enjoyments, — our  hopes  of 
future  happiness,  all  depend  on  the  Being  we 
address.  Let  him  but  withdraw  his  supporting 
hand  for  a  moment,  and  we  return  to  that  state 
of  non-existence,  from  v»^hich,  by  his  goodness, 
we  first  came  into  being.  If  his  blessing  on 
our  industry  or  enterprize  is  withheld,  we  are 
reduced  to  poverty  and  want. — His,  are  our 
health,  our  friends,  our  reputation,  our  social 
and  domestic  comforts.  All  are  his  gift,  and 
all  are  liable  to  be  taken  from  us  at  his  plea- 
sure.   Can  we  then  too  humbly  acknowledge 

♦Eiod.5v.il. 


THE  SACRAMENT.  189 

our  dependence  on  him,  especially  when  we 
approach  him  in  acts  of  worship  ? 

But  our  prayere  in  order  to  obtain  the  objects 
of  our  desires,  should  be  presented  in  the  name, 
and  through  the  intercession  of  the  Lord  Jesus 
Christ; — they  should  be  fervent, — sincere — in  a 
firm  trust  in  God, — importunate, — and  for  such 
things,  as  upon  the  whole,  are  for  our  best  in- 
terest, and  agreeable  to  the  will  of  God. — And 
if  made  with  dispositions  like  these,  we  may 
rest  assured  that  our  prayers  will  be  answered. 
We  may  lawfully  ask  for  prosperity,  for  health, 
for  long  life,  as  well  for  ourselves,  as  for  those 
whom  we  love ;  but  whether  all  these,  or  any 
of  them  will  be  for  our  ultimate  good,  is  better 
known  to  God,  than  to  ourselves,  and  should 
therefore  be  asked,  with  entire  submission  to 
his  unerring  determination.  ^'  Thy  will,  and 
^'  not  ours.  Oh  Father,  be  done  on  earth,  as 
"  it  is  in  Heaven." 

Yet  there  are  some  things  for  which  we  may 
ask  with  confidence  and  fervour ;  knowing  that 
they  are  unquestionably  in  conformity  with 
the  Divine  will  and  perfections. — We  may  im- 
portunately ask  for  the  enlightening  and  sanc- 
tifying influences  of  his  Holy  Spirit;  for  he 
has  promised  to  bestow  these  on  all,  who  ask 
them  with  sincerity. — We  may  solicit  the  par- 
don of  sin, — the  increase  of  faith,  and  all  the 
blessed //*z<//5  of  righteousness. — We  may  ask 
for  exemption  from  suffering, — from  affliction, 
and  from  temptation,  beyond  what  we  are  able 
to  endure  : — and  should  we  through  ignorance 


190  LETTERS  OX 

or  infirmity?  be  induced  to  ask  for  any  thing 
inconsistent  with  our  highest  interest  here  or 
hereafter ;  we  should  even  pray  that  our  re- 
quests may  be  refused. 

It  is  not  necessary  that  we  shoukl  be  very 
minute  and  particular,  in  our  petitions  to  God. 
^^  He  knoweth  what  we  need  before  we  ask 
^^  him ;  and  we  are  not  heard  for  our  much 
*^  speaking.'" — One  ferventsigh — one  repentant 
tear, — a  cordial  acknowledgment  of  our  depen- 
dance, — a  firm  trust  in  his  goodness  ; — though 
breathed  in  the  silence  of  the  closet,  or  the  so- 
litude of  the  desert,  will  not  escape  the  notice 
of  him,  to  whom  every  thought  of  the  humblest 
worshipper,  is  known. 

It  is  of  no  small  importance  that  we  should  have 
stated  times  assigned  for  the  discharge  of  this 
duty;  for  although.we  may  pray  with  as  much 
acceptance  in  the  forest,  or  the  field,  as  in  our 
closets,  or  in  the  church ;  yet  unless  we  make 
it  a  rule  to  observe  this  duty  at  stated  seasons, 
we  shall  relax  in  our  attention,  and  lose  that 
fervour  of  devotion,  which  from  the  constitution 
of  our  nature  is  preserved  only  by  subjecting 
our  minds  to  the  discipline  of  stated  rules. 

Never  then  my  dear  friend,  suffer  any 
worldly  business,  or  amusements,  to  interfere 
with  this  sacred  employment. — Be  fervent, — be 
constant, — be  sincere  in  this  important  duty, 
till  it  be  exchanged  for  the  nobler  exercise  of 
praise  in  the  temple  above,  where  surrounded 
by  angels,  and  the  spirits  qf  just  men  made 
perfect,  you  shall  forever  unite  with  them  in 


THE  SACRAMENT.  191 

nyrribing  "  blessing,  and  glory,  and  wisdom, 
fuid  thanksgiving,  and  power,  and  might,  unto 
our  God  for  ever  and  ever." 

I  remain  as  ever, 

Your  s  truly. 


LETTER  XXVIIL 


My  Dear  Friend — 

That  the  professed  disciples  of 
Christ,  stand  on  higher  ground  than  mere  no- 
minal christians,  is  a  matter  too  obvious  for 
controversy,  or  doubt.  They  are  "  like  a  city 
•^  set  on  a  hill  that  cannot  be  hid."  They  are 
styled  in  Scripture  the  '^  salt  of  the  earth," 
and  '''  the  light  of  the  world."  True  it  is,  their 
light  is  borrowed.  It  is  but  the  refiecied  rays 
of  the  great  Sun  of  Righteousness.  Still  they 
are  commanded  '*  to  let  their  light,"  how- 
ever faint  it  may  be,  ^^  so  shine  before  men, 
'•  that  others  Seeing  their  good  works  may 
^'  glorify  their  Father  who  is  in  heaven." 
Hence  results  a  most  important  duty,  which 
is  peculiarly  obligatory  on  believers  who  have 
made  an  open  profession  of  their  faith  in  Christ. 
They  come  under  renewed  obligations  '*  to 
"^  walk  circumspectly,"  not  only  to  prai/y  but 
to  watchj  lest  they  fall  into  temptation. 


192  LETTERS  OX 

When  the  labourer  whose  industry  and  care 
have  procured  him  a  decent  competency?  is  by 
some  unexpected  misfortune,  reduced  to  his  for- 
mer narrow  circumstances ;  we  sympathize  in 
his  sufferings,  much  less  than  we  do  for  the  mis- 
fortunes of  one,  who  from  affluence  and  ease, 
is  reduced  to  penury  and  distress.  Such  is  the 
difference  between  a  christian  of  high  standing 
who  has  made  a  public  avowal  of  his  faith,  at 
the  table  of  the  Lord,  and  one  who  professes 
simply  to  be  a  worshipper.  When  the  former 
is  guilty  of  any  departure  from  the  strict  rules 
of  the  gospel,  his  conduct  is  censured  with  pe- 
culiar asperity,  and  the  inconsistency  between 
his  profession  and  practice,  is  marked  with 
shades  more  dark  and  offensive.  This  conduct 
casts  a  reproach  on  the  Master  he  has  professed 
to  follow.  It  induces  a  suspicion  on  his  fellow 
communicants — It  confirms  the  unbelieving  in 
their  errors.  *^  Wherein''  they  exultingly  ask, 
^^  are  these  professed  followers  of  Christ,  bet- 
ter than  ourselves,  and  if  making  an  open  pro- 
fession of  faith,  docs  not  exalt  and  purify  the 
character,  is  it  not  better  to  keep  aloof  from 
an  ordinance,  so  solemn  as  that  of  the  Lord's 
Supper  ?'' 

How  cautious  then  should  all  christians 
be  ^*  who  have  named  the  name  of  Christ," — 
who  have  publicly  avowed  themselves  to  be  his 
disciples,  carefully  ^^  to  depart  from  all  ini- 
*^  quity."  They  should  umtch  their  own  hearts 
most  diligently,  since  ^^  out  of  it  are  the  issues 
''  of  life."  They  should  watch  their  temper, 
lest  by  any  sudden  indulgence  of  anger,  re- 
sentment; or  any  other  dangerous  passion  they 


THE  SACRAMENT.  19^ 

.should  wound  the  peace  of  others,  and  their 
own  reputation. 

They  should  in  youth,  watch  against  the 
allurements  of  pleasure, — against  excess  in 
amusements, — in  dress. — in  mirth,  and  in  the 
indulgence  of  their  appetites. 

In  more  advanced  life,  they  should  watch 
against  a  too  ardent  pursuit  of  gain, — against 
an  excessive  desire  of  fame  and  distinction, — 
and  against  an  extreme  indulgence  of  ease. — 
At  all  times  professed  christians  should  set  a 
watch  over  their  lips. — They  should  aim  at 
keeping  their  tongue  (^''  that  unruly  member") 
in  constant  subjection.  The  discord  that  is  so 
often  produced  in  families. — in  neighbourhoods, 
and  among  the  most  intelligent  and  exemplary 
members  of  society ;  by  indiscreet,  or  false  re- 
ports and  surmises,  should  impress  communi- 
cants with  th€  vast  importance  of  watching 
against  every  '•  idle  word"  that  might  injure 
the  reputation,  the  peace,  or  the  usefulness  of 
others. 

Christians,  who  have  made  a  profession  of 
their  faitli  by  partaking  of  the  Lord's  Supper, 
should  be  extremely  circumspect  in  the  choice 
of  their  society. 

The  world  very  naturally  forms  its  opinion 
of  individuals,  by  the  character  of  their  asso- 
ciates. Persons  of  similar  tastes  and  habits,  are 
known  to  be  most  fond  of  each  other's  society. 
As  the  dissolute  can  take  no  pleasure  in  asso- 
ciating with  the  virtuous,  so  there  can  be  no 
congenial  feeling. — no  cordial  union, — between 
sincere  believers,  and  persons  whose  supreme 

R 


194  LETTERS  OX 

affections  are  absorbed  by  the  present  world. 
True  it  is  that  the  necessary  calls  of  business;, 
must  and  will  render  a  daily  intercourse  with 
worldly  men  indispensable ;  but  this  intercourse 
will  usually  cease  with  the  business  that  ren- 
dered it  necessary.  There  will  be  no  close  in- 
timacy,— ^no  conformity  of  character, — no 
yielding  of  principle, — on  the  heart  of  the  true 
christian. — Remembering  the  declaration  of 
our  Lord  to  his  disciples, — "  Ye  are  not  of  the 
*^  world,"  and  the  advice  of  his  apostle,  '•  Be 
^^  not  conformed  to  this  world ;"  he  endeavours 
to  keep  himself  aloof  from  those  snares  and 
temptations,  to  which  every  believer  is  ex- 
posed, who  associates  too  intimately  with  per- 
sons whose  habits  or  principles  are  very  dis- 
similar to  his  own. 

Although  "  conformity  to  the  world,"  at 
the  commencement  of  Christianity  was  a  very 
different  matter  from  what  it  now  is,  in  chris- 
tian countries  j  yet  the  spirit  of  the  precept 
is  substantially  the  same. — Then  indeed,  to  be 
'^  conformed  to  the  world," — was  to  be  the 
slave  of  idolatry,  and  of  the  most  degrading 
vices ;  it  was  to  worship  imaginary  deities, 
whose  very  service  consisted  in  the  indulgence 
of  appetites  which  reduced  man  to  a  level  with 
brutes. — Now  from  the  diffusion  of  the  light 
of  revelation,  the  disgusting  superstitions  of 
Paganism,  have  disappeared  in  many  regions 
of  the  globe ;  yet  from  the  depravity  of  our 
nature,  the  majority  of  men  are  wicked, — 
What  is  called  the  world? — that  portion  of 
>our  I'ace  who  have  not  been  enlightened  by  the 


THE  SACRAMENT.  195 

truths  of  the  gospel, — who  pursue  the  wealth* 
the  honours,  or  pleasures  of  life,  as  their  chief 
object, — who  concentrate  their  views,  and  de- 
vote their  supreme  regcird,  to  present  pursuits ; 
Ibrgetful,  or  negligent  of  the  great  end  of  their 
being.  Between  such  persons,  and  sincere, 
devoted  followers  of  the  Lord  Jesus,  there  is 
such  a  diversity  of  feeling  and  pursuit,  as  pre- 
cludes all  close,  and  unreserved  attachment, 
and  intercourse. 

It  is  lamentable  to  reflect,  that  even  among 
professing  christians  so  many  have  been  found, 
who,  forgetting  their  obligations  *^  to  live  righ- 
•'  teously,  soberly,  and  godly,"  have,  to  the 
disgrace  of  the  christian  name,  allowed  them- 
selves to  indulge  in  sensual  pleasures  to  a  cri- 
minal excess.  Instead  of  '^  avoiding  the  appear- 
'•^  ance  of  evil,"  they  boldly  venture  beyond 
the  bounds  of  strict  temperance  and  discre- 
tion,— wound  their  own  reputation, — their 
own  peace, — bring  a  reproach  on  religion,  and 
'•  crucify  afresh  the  Lord  who  bought  them." 

To  prevent  consequences  so  painful,  and  so 
disgraceful;  precepts  like  the  following  were 
left  on  the  records  of  inspired  truth. 

*'  Let  your  moderation  be  known  unto  all 
'•'men."  (Phil.  iv.  5.)  "Be  not  drunk  with 
•'  wine,  wherein  is  excess."  (Eph.  v.  18.) 
••^  Take  heed,"  said  our  Lord  to  his  apostles, 
"  lest  at  any  time  your  hearts  be  overcharged 
"  with  surfeiting  and  drunkenness^  (Luke 
xxi.  34.)  "Let  us  walk  honestly,"  said  the 
apostle  Paul,  "  as  in  the  day, — not  in  rioting 
"  and  drunkenness, — not  in  chambering  and. 


196  LETTERS  O:^ 

**  wantonness ; — but  put  ye  on  the  Lord  Jesus* 
*^  and  make  not  provision  for  the  fleshy  to  I'ul- 
^'  fil  the  lusts  thereof."  (Rom.  xiii.  13,  14.) 

To  violate  the  precepts  we  have  just  tran- 
scribed, would  be  clear  evidence  of  a  criminal 
conformity  to  the  world.  But  there  are  cases 
in  regard  to  which,  intelligent  christians  may 
differ  in  opinion, — vnider  such  circumstances 
we  must  be  governed  by  general  rules,  taking 
care  not  to  let  our  judgments  be  unduly  warped 
by  our  prejudices,  or  inclinations. 

The  following  rules  may  be  found  useful  to 
professing  christians,  who  are  doubtful  of  the 
line  of  conduct  they  ought  to  pursue,  under 
circumstances  of  peculiar  temptation. 

1.  When  they  are  invited  to  partake  of 
pleasures  not  forbidden  by  any  law,  Divine  or 
human,  (the  abuse  of  which  renders  them  cri- 
minal,) always  to  keep  ivithiny  rather  than  to 
exceed  the  bounds  of  moderation. 

2.  A  second  rule  for  professing  christians  is, 
that  they  should  cautiously  indulge  in  amuse- 
ments,— or  pleasures, — allowed  to  be  innocent, 
the  direct  tendency  of  which  is  to  excite  pas- 
.sions  or  desires,  of  a  dangerous,  or  unlawful 
nature. 

3.  They  should  always  be  ready  to  sacrifice 
even  innocent  pleasures,  to  the  performance  of 
a  known  and  important  duty. 

4.  That  amusements  should  always  be  re- 
garded as  a  relaxation  ;  and  not  as  a  business. 
They  should  be  used  as  a  restorative,  and  not 
as  food. — Whenever  therefore,  they  are  pur- 
sued to  Uic    injury    either  of    the    health. 


THE  SACRAMEXr.  197 

estate,  or  eharacterj   they  become  criminal^ 
and  deserve  censure. 

In  order  to  fortify  the  mind  in  adhering  to 
the  rules  here  laid  down,  it  will  be  useful  to 
remember,  that  all  excess  tends  to  impair  the 
faculties  of  the  mind,  and  the  health  of  the 
body.  Pleasure  too  frequently  enjoyed,  or  pur- 
sued beyond  the  bounds  of  moderation,  ener- 
vates the  whole  system,  and  degrades  the  cha- 
racter. Its  effects  are,  to  create  a  disgust  for 
serious  and  useful  pursuits. — By  relaxing  the 
nerves,  it  leaves  the  mind  a  prey  to  melan- 
choly, and  in  a  state  altogether  unfit  for  resist- 
ing the  temptations  of  the  world,— unfit  for 
encountering  the  inevitable  pains  and  sorrows, 
to  which  human  life  is  exposed, — and  more 
especially  for  meeting  the  i-  last  enemy''  death, 
with  composure  and  triumph. 

"  A  prevailing  habit  of  dissipation,"  says 
the  respectable  Dr.  Maclaine,*-— "  too  great 
an  attachment  to  the  pleasures  of  sense,— too 
frequent  approaches  to  scenes  of  luxury  and 
frivolity,  corrupt  the  taste  for  virtuous  enjoy- 
ment ;— for  the  pleasures  of  reason,  faith,  and 
religious  hope.— They  contract  the  mind,  and 
extinguish  the  mild  flame  of  those  pure  and 
elevated  desires,  which  aspire  after  immorta- 
lity, and  render  its  prospect  delightful.  There 
are  unhappily,  people  in  the  world,  who  have 
scarce  an  idea  of  any  enjovment  beyond  what 
the  apostle  calls  the  ^.- lusts  of  the  flesh,  the 
*•  lusts  of  the  eye,  and  the  pride  of  life.''  Talk 
to  such  of  future  happiness,— of  the  dignity  of 

*  Discourse,  VI.  page  lli, 
R  2 


i9S  LETTERS  ON 

a  well  regulated  mind, — of  the  pleasures  of 
order,  sanctity?  and  benevolence ;  you  might 
as  well  talk  of  sounds  to  the  deaf,  or  of  colours 
to  the  blind.  This  can  never  be  the  case  with 
true  christians ;  yet  even  they  ought  to  be  on 
their  guard  against  all  approaches  to  such  a 
•State  of  degradation.  For  there  is  always  more 
or  less  caution  necessary  in  the  enjoyment  of 
sensible  objects,  which  though  innocent  in  its 
nature,  may  be  dangerous  in  its  measure ;  and 
is  always  dangerous,  when  it  is  not  counterba- 
lanced by  pleasures  and  enjoyments  of  a  nobler 
kind." 

When  urged  by  persons  of  a  worldly  cha- 
racter, to  engage  in  fashionable  amusements, 
gr  in  pleasui'es  of  a  doubtful  nature ;  professing 
christians  should  consider  how  far  such  indul- 
gence would  consist  with  their  religious  cha- 
racter.— Whether  acts  of  levity  or  dissipation 
would  not  prove  a  stumbling-block  to  others  ; 
— whether  christians  are  not  called  to  set  an 
example  of  moderatioji  and  self-denial,  to  a 
censorious    world. — To    cultivate    purity   of 
manners, — to  maintain  a  dignity,  joined  with 
meekness  of  deportment,  and  by  keeping  aloof 
irom  scenes  of  boisterous  mirth,  or  intemperate 
festivity  ;  to  be  always  prepared  for  tliose  sud- 
den and  serious  changes  in  life,  which  fall  to 
the  lot  of  the  largest  portion  of  the  human 
race. 

Above  all,  professing  chiistians  should  keep 
their  eye  intently  fixed  on  the  Lord  Jesus 
Christ, — the  only  perfect  model  of  character, 
that  ever  appeared  on  earth.  By  obedience  tQ 


THE  SACRAMENT.  199 

his  precepts,  and  by  following  his  example,  so 
far  as  is  consistent  with  human  frailty,  they 
would  always  be  safe,  and  would  be  daily 
laying  a  sure  foundation  for  present  enjoyment 
and  for  never  ending  bliss. 

But  in  studying  to  avoid  a  ciHminal  con- 
formity to  the  world,  christians  should  be 
careful  not  to  fall  into  the  opposite  extreme. — 
Seclusion  from  society  and  its  innocent  enjoy- 
ments, may  be  indulged  to  excess.  Many  pious 
professors  by  interdicting  to  themselves  and 
others,  pleasures,  not  forbidden  by  the  word  of 
God, — and  which  become  censurable  and  inju- 
rious only  by  abuse,  have  made  a  religion,  in- 
tended to  console  and  rejoice  the  heart,  a  sys- 
tem of  gloom  and  terror,  especially  to  the 
young ; — and  have  thus  thrown  a  most  formi- 
dable bar  across  the  path  of  sincere,  but  timid 
piety. 

Youth  is  the  spring  time  of  life — It  is  the 
season  of  hilarity, — sometimes  of  giddy  joy — - 
Its  ardour  may  be  controuled  and  turned  into 
a  right  channel,  but  to  extinguish  it,  would  be 
like  the  extinction  of  life.  The  adversary  of 
souls  never  suggested  a  more  powerful,  but 
delusive  argument  to  the  young  mind,  against 
religion  than  that  it  was  adverse  to  innocent 
pleasures — No  sooner  do  young  converts  be- 
gin to  feel  the  hopes  and  joys  of  piety,  than 
they  resign  the  inferior  pleasures  of  sense,  and 
retire  from  the  fascinating  amusements  of  gay 
or  fashionable  life. 

On  this  subject,  an  excellent  author*  before 
quoted,  remarks — that, "  as  our  Lord  was  so  cau- 

*  Dr.  Newcombe's  Observation?  on  our  Lord's  conduct,  p,  ^B5^ 


200  LETTERS  ON 

tioiisnot  to  give  his  religion  a  disgusting  appear- 
ance^ its  true  friends  should  follow  his  example. 
Not  expecting  in  any  man  a  deadness  to  human 
society,  and  human  enjoyments, — not  exacting 
austerities,  which  God  has  not  commanded, 
not  laying  great  stress  on  indifferent,  or  frivo- 
lous observances,  which  serve  only  to  burden 
and  disquiet  men — not  prescribing  a  particular 
kind  of  food,  on  certain  days,  and  at  certain 
seasons,  to  all  christians — in  all  places;  but 
for  the  most  part  leaving  to  general  rules,  and 
to  private  discretion,  the  total  and  partial — 
the  stated  and  occasional  abstinence  from  the 
lawful  gratification  of  our  lawful  appetites." 

Thus  preserving  a  happy  medium  between 
the  levity  of  an  unthinking  world,  and  the 
solitude  and  abstinence  of  a  monastery ;  the 
prudent  christian  will  hold  the  even  tenor  of 
his  way — enjoying  the  innocent  pleasures  of 
life  Vk'ithout  excess,  and  by  his  moderation, 
temperance  and  superiority  to  the  little  pas- 
sions which  agitate  the  bustling  sons  of  earth, 
show  that  he  has  higher  aims,  more  exalted 
pleasures,  and  looks  forward  to  the  close  of 
his  present  career,  as  the  commencement  of 
more  transporting,  and  infinitely  higher  de- 
lights, than  those  of  time  and  sense. 

We  have  now  taken  a  very  brief  view,  of 
some  of  the  renewed  obligations  under  which 
professing  christians  come,  in  consequence  of 
their  admission  to  the  table  of  the  Lord.  Un- 
der this  head  we  might  go  into  a  consideration 
of  the  various  duties  which  they  owe  to  God — 
their  neighbour,  and  themselves.  But  this 
would  embrace  too  wide  a  field  of  discussion. 


THE  SACRAMENT.  201 

It  Will  perhaps  be  sufficient  to  remark,  that 
in  the  discharge  of  these  duties,  professing 
christians  should  always  be  pre-eminent.  These 
are  sacred  duties — they  are  enjoined  by  the 
authority  of  a  Divine  LaAv-giver;  theyshould  be 
performed  from  the  most  exalted  motives,  and 
they  have  the  promise  of  a  reward,  perfect  in 
its  nature,  and  interminable  in  its  duration — 
Go  then  professing  believer,  go  from  the  table 
of  your  Master  into  the  world,  armed  with 
the  panoply  of  heaven — fight  the  good  fight 
of  faith,  assured  that  when  your  combat  is  over, 
you  will  receive  a  crown  of  righteousness  from 
the  hand  of  him,  who  is  at  once  the  author 
and  the  finisher  of  your  faith,  and  that  you  will 
be  admitted  to  dwell  for  ever  in  his  presence, 
where  is  "  fulness  of  joy,  and  pleasures  that 
•'  never  end.'^ 

I  am  truly  y cur's. 


LETTER  XXIX, 


My  Dear  Friend — 

From  the  contemplation  of  those 
peculiar  obligations  under  which  you  have 
recently  come,  by  a  participation  of  the  Lord's 
Supper,  let  me  next  lead  you  to  a  considera- 
tion of  some  of  the  peculiar  benefits  and  con- 


202  LETTERS  ON 

solations  which  ought  always,  and  which  do 
usually  accompany  the  worthy  celebration  of 
this  sacred  ordinance. 

Let  the  infidel^,  and  the  devotee  of  the  pre- 
sent world  allege  with  a  like  character  of  old, 
^^  It  is  vain  to  serve  the  Lord,"  and  contemptu- 
ously ask  '^^  what  profit  is  there,  that  we  have 
*^  kept  his  ordinances?"  (Mai.  iii.  14.)  the 
sincere  christian  may  reply  in  the  words  of 
the  Royal  preacher.  ^*  Happy  is  the  man  that 
^^  findeth  wisdom,  (viz.  true  religion,)  and  the 
*^  man  that  getteth  understanding ;  for  the 
'^  merchandize  of  it,  is  better  than  the  mer- 
^*  chandize  of  silver,  and  the  gain  thereof  than 
''  of  fine  gold."  (Prov.  iii.  14.  &c.)  Or  he  can 
reply  in  the  words  of  an  inspired  apostle, 
^'  godliness  is  profitable  in  all  things ;  having 
"'^  promise  of  the  life  that  now  is,  and  of  that 
"  which  is  to  come."  (1  Tim.  iv.  8.) 

Yes !  blessed  be  God,  the  religion  of  Christ 
was  not  intended  to  make  us  wretched  here — 
and  to  compensate  us  with  promises  only,  of 
a  happiness  to  come.  We  are  not  supported 
by  hope  alone,  to  the  exclusion  of  present  en- 
joyment. Were  this  strictly  the  case,  and  did 
we  gain  nothing  at  present  by  the  service  of 
God,  beside  the  assured  prospect  of  perfect 
and  endless  felicity  hereafter ;  to  such  a  being 
as  man,  whose  life  is  a  vapour,  and  whose 
duration  is  a  span, — this  reward  woidd  be 
cheaply  earned.  It  would  be  an  ample  recom- 
pence  for  the  pain,  and  sorrow,  and  toil  of 
many  such  lives  as  we  pass  on  earth.  But 
the  advantages  of  piety  are  not  confined  to  the 


THE  SACRAMENT.  203 

mere  anticipation  of  future  bliss.  They  are 
realized  in  the  daily  experience  of  a  countless 
multitude  of  professed  christians. 

The  religion  of  Christ  is  calculated  to  ren- 
der mortals  happy  here,  as  well  as  hereafter. 
Its  tendency  is  to  restore  them  to  that  state  of 
purity  and  happiness  from  which  our  first  pa- 
rents fell ;  and  to  make  Earth  what  Eden  once 
was — the  scene  of  perfect  order,  holiness  and 

joy- 

^•'Godliness  has  promise  of  the  life  that  now 
^'  is.-'  It  interdicts  under  the  most  awful  sanc- 
tions, all  those  excesses  in  the  pursuit  of  plea- 
sure and  every  abuse  of  those  gifts  of  provi- 
dence that  were  intended  for  our  present  sup- 
port and  comfort.  It  forbids  every  depar- 
ture from  that  moderate  exercise  of  our  facul- 
ties, and  from  that  temperate  use  of  the  bless- 
ings of  providence  that  are  so  essential  to  the 
true  enjoyment  of  our  existence  on  earth. 

It  commands  us  to  ^^  put  away  all  anger, 
'^  malice,  revenge,"  and  every  other  evil  pas- 
sion ;  those  inveterate  enemies  to  substantial 
happiness — It  commands  us  to  live  peaceably 
with  all  men,  and  by  the  exercise  of  universal 
benevolence,  in  all  the  relations  of  life,  to  pro- 
mote our  own  ;  while  we  advance  the  felicity 
pf  others. 

It  assures  to  us  the  respect  and  esteem  of  the 
wise  and  good.  It  extorts  the  approbation,  even 
of  the  irreligious.  Around  all  who  are  sincere 
and  consistent  in  their  profession,  and  in  the 
practice  of  the  duties,  of  religion,  a  protecting 
influence  is  cast,  which  turns  aside  the  shafts  of 
,envy  and  of  slander. 


204  LETTERS  OM 

True  religion  confers  a  solid  peace  of  coii^ 
science.  It  inspires  a  firm  trust  in  God — a 
superiority  over  the  cares  and  anxieties  of  life, 
which  no  outward  circumstances  can  communi- 
cate. The  melancholy  retrospect  of  a  life, 
spent  in  criminal  pursuits,  or  in  the  indul- 
gence of  every  evil  propensity — the  corrosion 
of  remorse  for  time  wasted — talents  abused — 
for  wealth  prostituted — for  opportunities  of 
improvement,  or  of  doing  good,  irrecovera- 
bly lost ;  do  not  rise  up  like  spectres,  to  haunt 
the  imagination,  or  disturb  the  repose  of  him, 
who  has  from  early  life  made  religion  his  study 
and  pursuit.  No  appalling  fears  of  death,  or 
of  future  judgment,  in  the  hour  of  adversity, 
or  on  the  bed  of  sickness,  torment  him.  Re- 
signing all  trust  in  his  own  merits,  and  confi- 
ding in  the  all-sufiicient  atonement  of  his  Sa- 
viour, the  penitent  offender  is  assured  of  the 
pardon  of  his  sins,  however  numerous,  or  ag- 
gravated, and  firmly  confides  in  the  promise 
of  Eternal  Truth,  that  v/hen  he  quits  this  ta- 
bernacle of  clay,  he  will  have  a  "  mansion 
'^  above — a  house  not  made  with  hands  eter- 
^^  nal  in  the  heavens.'^ 

When  the  seeds  of  real  piety  take  root 
in  good  and  honest  hearts,  they  spring  uj), 
like  the  flowers  of  spring,  and  exhale  their 
fragrance  far  and  wide.  They  scatter  benefits 
through  the  domestic,  and  the  social  circle. 
They  bear  much  precious  fruit  in  the  family, 
in  the  church,  and  in  the  various  relations  of 
civil  life. 

<^  In  purity,  temperance^  and  self-govern  ■ 


THE  SACRAMENT.  205 

nient,*'  says  Dr.  Blair,  ^^  there  is  found  a  sa- 
tisfaction in  the  mind,  similar  to  what  results 
from  the  enjoyment  of  perfect  health  in  the 
body.  A  man  is  then  conscious  that  all  is  sound 
within  ;  there  is  nothing  that  gnaws  his  spirit, 
that  makes  him  ashamed  of  himself,  or  discom- 
poses his  calm  and  orderly  enjoyment  of  life., 
His  conscience  testifies  that  he  is  acting  ho- 
nourably. He  enjoys  the  satisfaction  of  being 
master  of  himself.  He  feels  that  no  one  can  ac- 
cuse him  of  degrading  his  character  by  base 
})leasures,  or  low  pursuits  ;  and  he  knows  that 
he  will  be  honoured  and  esteemed  by  those 
whose  honour  and  esteem  he  would  most  de- 
sire :  all  which  are  sensations  most  pleasing 
and  gratifying  to  every  human  heart." 

In  regard  to  the  acquisition  of  wealth,  all 
other  things  being  equal,  good  men  certainly 
have  an  advantage  over  the  wicked.  They 
enjoy  a  more  general  confidence.  Important 
and  lucrative  trusts  are  often  confided  to  them, 
which  are  withheld  from  others  who  are  not 
under  the  controul  of  religious  principle.  Al- 
though as  a  genei^al  principle,  ^' time  and 
*•  chance  happen  alike  to  all  men  ;'^  yet  in 
many  striking  instances,  do  we  see  Providence 
directing  the  affairs  of  pious  characters,  and 
crovv^iing  their  industry,  or  enterprize,  with 
remarkable  success. 

But  it  is  not  so  much  in  the  acquisition^  as 
in  the  enjoyment  of  property,  that  the  differ- 
ence is  seen  between  the  sincere  christian,  and 
the  devotee  of  the  world. — The  one  considers 
himself  only  as  a  steward  of  the  bounties  of 

S 


206  LETTERS  OX 

heaven,— -when  therefore,  he  sustains  a  loss,  he 
submits  to  it  with  cheerfuhiess,  beUeving  the 
property  bestowed,  to  have  been  but  a  tempo- 
rary loan,  which  he  who  made,  had  a  right  to 
resume,  at  pleasure. — On  the  other  hand, — the 
son  of  earth,  regarding  himself  as  absolute  pro- 
prietor of  his  possessions,  feels  every  loss  with 
ten  fold  acuteness, — from  inattention  to  the 
tenure  on  which  every  earthly  possession  is 
held,  and  the  right  of  him  who  gave,  to  take 
it  away,  at  any  moment. 

The  pious  man  suffers  not  wealth  to  become 
an  idol.  If  denied  him,  or  if  taken  from  him  by 
misfortune,  he  looks  up  to  heaven  with  thank- 
fulness, for  the  most  humble  enjoyments  he 
may  be  allowed  to  retain, — and  represses  every 
sigh  of  dissatisfaction,  or  complaint,  over  casu- 
alities  or  privations,  beyond  his  controul. — Not 
so  with  the  man  destitute  of  religious  princi- 
ples. Under  misfortune,  he  is  depressed  and 
discontented.  His  vanity, — his  avarice, — or 
his  ambition  are  wounded.  ^'His  gods  are 
taken  from  him,  and  what  shall  he  do.*' — He 
sees  not  a  Father's  hand,  in  these  untoward 
events, — chastening  him  for  his  good. — He  has 
no  trust  in  Providence, — and  derives  no  sup- 
port, from  the  assurance,  that  ^*  all  things  are 
^'  made  to  Avork  for  good  to  those  that  love 
*i  God." 

Nothing  is  more  true,  than  ^^  that  the  little 

'<'  which  a  righteous  man  hath,  is  better  than 

<^  the  wealth  of  many  wicked." — He  enjoys 

his  mediocrity  with  gratitude  to  the  Giver, — 

with  trust  in  his  futvre  goodness, — and  shares 


THE  SACRA5IENT.  207 

it  cheerfully  and  liberally,  with  those  who  have 
claims  on  his  care,  or  his  benevolence. 

But  it  is  not  on  the  deductions  of  his  own 
reason,  or  the  flattery  of  his  own  illusive  hope, 
that  the  devout  christian  rests. — He  has  the 
sure  word  of  prophecy, — the  inspired  oracles 
of  divine  truth,  as  the  foundation  of  his  confi- 
dence. There  he  is  instructed,  that  ^^The 
"  Lord  will  not  svifi'er  the  righteous  to  famish," 
(Prov.  X.3.)  that  ^'^  he  that  walketh  righteously, 
^*  and  speaketh  uprightly,  bread  shall  be  given 
'^  him,  and  his  Vv-ater  shall  be  sure.*^  (Isaiah. 
xxxiii.  15,  16.) 

He  is  enjoined  by  his  Saviour,  not  to  indulge 
any  undue  anxiety  about  food  or  raiment, — as 
his  ''  heavenly  Father  knoweth  that  he  hath 
^^  need  of  these  things ;'' — and  by  an  inspired 
apostle,  to  '^  Let  his  conversation  be  withoirt 
''^  covetousness  ;" — to  be  ^'content  with  such 
•'•  things  as  he  has, — and  having  food  and  rai- 
"•  ment,  therewith  to  be  content.''  (1  Tim. 
vi.  8.  Heb.  xiii.  5.) 

Promises  and  injunctions  like  these,  drawft 
from  the  sacred  volume, — have  an  authority, — 
a  weight, — and  energy  on  the  understanding, 
and  the  heart ; — which  make  the  balance  of 
comfort  preponderate  in  favour  of  the  man  who 
fears  God,  beyond  that  of  him  who  neither 
reads,  nor  respects  the  precepts  and  promisesf 
of  Divine  Revelation. 

But  "  godliness  has  promise  of  the  life  that 
'^•'  now  is,"  pre-eminently  under  severe  af- 
fliction. 

There  are  evils  which  ^^  flesh  is  heir  to,''— 


208  LETTERS  ON 

for  which  wealth  can  purchase  no  remedy^ — 
and  over  which,  the  tenderest  sympathy  can 
only  shed  the  unavailing  tear.  There  are  pains 
of  body,  and  anxieties  of  mind,  beyond  the  con- 
troul  of  any  human  agency.  What  a  scene  of 
trial  and  misery,  is  the  life  of  the  greatest  por- 
tion of  the  human  family ! — But  our  suffer- 
ings do  not  always  originate,  nor  are  they  con- 
fined to  ourselves  alone.  Our  sympathy  with 
the  afllictions  of  others,  often  becomes  the 
source  of  our  keenest  anguish.  As  members  of 
society,  we  feel  for  the  sufferings  of  the  father- 
less, and  the  widow, — for  the  destitute,  and 
friendless  children  of  poverty  and  want. — As 
christians,  we  feel  more  acutely  for  the  suffer- 
ings of  fellow  christians,  who  are  members  of 
^^  the  same  household  of  faith." — But  it  is  in 
our  domestic  circle,  where  our  tenderest  feel- 
ings are  excited, — it  is  here  that  the  deepest 
wounds  are  made  on  our  hearts. 

Perhaps  a  beloved  and  venerated  parent, — 
the  stay, — the  guide  and  solace,  of  a  large  and 
affectionate  family. 

Perhaps  a  dear,  kind  partner,  who  was  the 
ornament  and  support  of  the  household, — a  vir- 
tuous and  promising  son, — a  lovely  and  dutiful 
daughter, — is  torn  from  our  affections,  and 
hidden  in  the  grave — What  a  void  is  made  in 
the  family ! — what  a  wound  is  inflicted  on  the 
heart ! — It  is  a  wound  which  no  human  physi- 
cian can  heal.  Perhaps  by  successive  strokes,  our 
earthly  comforts  are  reft  away,  till  all  the  friends 
of  our  youth  are  gone, — our  early  attachments 
are  dissolved, — and  we  sojourn  like  strangers 


THE  SACRAMENT.  209 

on  a  foreign  shore,  among  a  new  race  of  beings, 
with  whom  we  have  no  kindred  feelings, — no 
attachments, — no  common  interest. 

Life's  best  joys,  seem  to  be  extinct. — Like 
weary  travellers,  we  long  for  repose, — and  we 
would  prefer  as  our  highest  boon,  to  lie  down 
in  the  dust  of  death, — till  the  last  trump  shall 
summon  ourselves,  and  our  dear  departed 
friends,  from  the  slumbers  of  the  tomb,  to  the 
tribunal  of  heaven. 

Under  such  severe  afflictions,  the  hopes,  and 
promises  of  the  gospel,  are  the  only  sources  of 
real  consolation.  While  pei'sons  who  have 
never  enjoyed  these  hopes,  or  rested  on  these 
promises,  are  encompassed  by  a  dark  cloud  of 
horror,  or  despair ; — the  true  christian  is  com- 
posed and  cheerful.  Even  when  the  waves  of 
affliction  tlireaten  to  overwhelm  him,  he  tri- 
umphs in  the  assured  prospect  of  endless  bliss.. 

^^  Godliness  has  the  promise  of  the  life  that 
^^  now  is."  It  has  still  another,  and  triumphant 
advantage  to  real  christians — When  every 
other  sublunary  joy  is  vanishing  from  his 
grasp, — when  neither  wisdom,  nor  wealth, 
nor  honours,  nor  power, — can  any  longer  yield 
comfort,  or  support ; — when  he  stands  on  the 
verge  of  eternity, — even  to  that  dread,  divid- 
ing line, — religion  attends  the  true  disciple  of 
the  cross.  What  a  contrast  then  exists  between 
a  libertine,  and  a  devout  believer ! 

The  one  looks  back  with  sad  regret  on  the 
past,  reluctant  and  trembling,  at  leaving  a 
world,  to  which  he  was  supremely  attached;— 
and  awfully  apprehensive  of  that  unknown  re- 

5  %, 


210  LETTERS  ON 

gion  to  which  he  is  hastening; — while  the 
other,  considering  this  world  as  a  state  of  exile 
from  his  Father  s  house,  longs  for  the  moment 
when  "  this  mortal  shall  put  on  immortality." 

To  the  one,  death  is  an  enemy,  who  will  al- 
ways come  too  soon,  come,  when  he  may. — To 
the  other,  he  is  a  welcome  messenger,  sent  by 
his  Lord  to  convey  him  to  "  a  heavenly  inhe- 
^^  ritance,'' — to  joys  that  human  language  is 
too  feeble  to  describe,  and  which  the  human 
mind  is  too  narrow  to  comprehend. 

But  "  godliness  has  also  promise  of  the  life 
'^  to  come.''  Its  joys  are  not  limited  to  the 
present  life  only, — they  are  commensurate 
with  the  being  of  the  soul.  Nothing  is  more 
expressly,  or  more  certainly  revealed,  in  the 
sacred  Scriptures,  than  the  perfect  and  un- 
changeable happiness,  of  the  truly  pious,  in  a 
future  world. 

'^Blessed"  says  our  Divine  Master,  "are 
*^  the  pure  in  heart,  for  theirs  is  the  kingdom 
^^  of  heaven."  They  are  assured  that  they  will 
in  heaven  be  considered,  as  *•  children, — and 
^^  if  children,  then  heirs, — heirs  of  God, — and 
<*  joint  heirs  of  Christ ;" — "  heirs  of  salva- 
<^  tion," — "'  heirs  of  a  kingdom  which  God 
*^  hath  prepared  for  them  that  love  him." — 
They  will  "  rest  from  their  labours,  and  their 
"  works  do  follow  them," — ^^  Mansions  are 
"^  prepared  for  them  in  heaven." — Nay,  more, 
"  eye  hath  not  seen,  nor  ear  heard,  neither 
•^  have  entered  into  the  heart  of  man, — the 
'<■  things  which  God  hath  prepared  for  them 
♦^  that  love  him."    *•  Beyond  the  grave  where 


THE  SACRAMENT.  211 

the  hopes,  and  the  works  of  sinners,  shall  for 
ever  be  consumed,  the  fruits  of  piety  will  only 
begin  to  ripen,  and  attain  their  complete  per- 
fection. The  primitive  beauties,  and  the  inno- 
cent delights  of  paradise,  shall  be  restored  with 
boundless  increase  in  that  celestial  Eden,  into 
which  Christ  shall  transplant  his  redeemed 
followers,  when  he  shall  create  the  universe 
anew."-^* 

I  remain  as  ever, 

Very  truly  Your's* 


LETTER  XXX. 


My  Dear  Friend — 

But  it  is  now  time  to  bring 
these  letters  to  a  close.  I  have  stated  and 
answered,  several  of  those  objections,  which 
are  too  apt  to  influence  the  minds  of  young 
and  timid  couverts,  when  they  are  invited  and 
urged  to  become  partakers  of  the  Lord's  Sup- 
per. I  have  explained  the  nature  and  bene- 
fits of  this  ordinance — We  haveconsidered  also, 
some  of  the  obligations,  under  which  all  sincere 
believei^  in  the  revelation,  lie, — to  make  an 
open  profession  of  their  faith,  at  the  table  of 
the  Lord. — We  have  considered  the  duties  to 

*  Dr.  S.  f.  Smith. 


212  LETTERS  ON 

be  performed,  prior  to  taking  this  important 
step, — the  views  that  should  be  cherished, 
while  partaking  of  this  ordinance  of  love, — the 
renewed  obligations,  under  which  communi- 
cants are  brought  to  live  correspondently  with 
the  profession  they  have  made :  and  the  bene- 
fits and  consolations  which  usually  accompany 
a  wortliy  participation  of  this  holy  Sacrament. 
In  bringing  these  letters  to  a  conclusion,  it 
will  be  useful  briefly  to  consider,  and  state, 
some  of  the  leading  features  of  that  dispensa- 
tion of  infinite  mercy, — of  which  the  Lord's 
Supper  is  the  most  distinguished  memorial. 

When  the  birth  of  our  blessed  Lord  was 
first  announced  to  the  shepherds  on  the  plains 
of  Bethlehem,  the  angel  said  to  them,  ^^  fear 
•^^  not,  for  behold  I  bring  you  good  tidings  of 
^^  great  joy,  which  shall  be  to  all  people." — 
And  how  truly  has  the  gospel  verified  this  an- 
gelic declaration — It  has  brought  ^'  life  and 
•^  immortality  to  light."  When  the  Saviour 
appeared  to  Saul  on  his  way  to  Damascus, 
part  of  the  instructions  which  he  then  gave  to 
this  intrepid  apostle,  whom  he  was  about  send- 
ing to  the  Gentiles,  was,  that  he  should  ^^  open 
<^  their  eyes  and  turn  them  from  darkness  to 
<^  light."  And  the  Evangelist  Matthew,  re- 
ferring to  a  prophecy  of  Isaiah,  in  relation  to 
our  Lord  says,  '^  the  people  that  sat  in  dark- 
'^  ness  saw  a  great  light,  and  to  them  which  sat 
*^  in  the  shadow  of  death,  light  is  sprung  up.'' 
Rightly  to  estimate  the  blessings  of  this  light, 
we  should  contemplate  the  deep,  deplorable 
darkness  which  rested  on  the  whole  earth,  at 


THE  SACRAMENT.  213 

tlie  commencement  of  our  Saviours  ministry 
in  Judea.  Let  us  turn  to  the  records  of  an- 
tiquity at  this  period,  and  what  do  we  dis- 
cover? We  see  the  light  even  of  natural  reli- 
gion almost  extinct — The  true  God  among  all 
nations  (the  Jews  excepted,)  altogether  un- 
known,— blind  and  abominable  superstitions — 
a  worship  rendered  to  cruel,  lascivious,  and  san- 
guinary deities ; — altars  erected  to  beasts  and 
reptiles,  and  temples  consecrated  even  to  vice 
in  various  forms.  Instead  of  acknowledging  one 
God,  Pagan  theology  spoke  only  of  Fortune — 
of  Destiny,  and  the  Fates.  It  was  conversant 
with  omens,  enchantments,  and  lots. — The 
laws  of  nature  were  despised — The  most  un- 
bounded licentiousness  of  manners  prevailed. 
The  most  disgusting  vices  were  publicly  prac- 
tised. In  a  word  universal  profligacy  reigned, 
and  men  seemed  to  emulate  the  brutes,  in 
whatever  was  sensual  and  degrading ;  and  de- 
mons, in  the  indulgence  of  cruel  and  ferocious 
passions. 

This  picture  is  not  drawn  from  fancy.  It  is 
from  facts  stated  by  some  of  the  most  authen- 
tic authors  of  pagan  antiquity.  And  how  just 
the  representation  is,  may  be  collected  from 
that  given  by  an  inspired  apostle,  when  writ- 
ing to  converts  who,  themselves,  from  their 
own  observation  or  experience,  could  bear 
testimony  to  the  truth  of  his  statement. 

Speaking  of  the  Heathen  world,  in  his 
Epistle  to  the  Romans,  the  apostle  Paul  says, 
that  ^^  professing  themselves  to  be  wise,  they 
»•  became  fools^  and  changed  the  glory  of  the 


214  LETTERS  ON 

^^  incorruptible  God.  into  an  image  made  like 
*^  to  corruptible  man,  and  to  birds  and  four- 
*^  footed  beasts  and  creeping  things, ''  ••  who 
**  changed  the  truth  of  God,  into  a  lie ;  and 
^^  worshipped  the  creature,  more  than  the 
*^  Creator.'^  Hence  he  continues,  '^  God  gave 
^^  them  up  to  a  reprobate  mind,  to  do  things 
*•  which  are  not  convenient.  Being  filled 
^^  with  all  unrighteousness,  fornication, — wick- 
*^  edness,  covetousness,  maliciousness ;  full  of 
^'  envy,  murder,  debate,  deceit,  malignity : 
''  Whisperers,  backbiters,  boasters,  inventoi'S 
*^  of  evil  things — disobedient  to  parents,  with- 
*^  out  understanding — covenant-breakers — 
^*  without  natural  affection — implacable, — un- 
<^  merciful.'' — What  a  deplorable,  yet  how 
just  a  picture  of  the  state  of  the  world  at  the 
coming  of  our  Lord ! 

It  is  true,  the  Jewish  nation  were  not  plunged 
in  a  darkness  equally  deep  and  degrading. 
They  had  a  revelation  from  God.  They  had 
laws  for  their  government,  consonant  with  the 
clearest  reason,  and  the  purest  morality,  from 
this  supreme  Legislator. 

They  had  prophets  and  judges,  through 
successive  periods,  sent  to  instruct  them  in 
their  duty,  and  to  admonish  them  of  their  er- 
rors ;  and  they  had  the  book  of  the  law, — the 
written  statutes  of  Jehovah,  as  their  monitor 
and  guide.  Still  they  were  in  a  state  of 
great  darkness — often  breaking  the  divine 
commandments,  inclining  to  idolatry,  and  to 
all  the  vices  of  their  heathen  neighbours ;  and 
so  little  enlightened  in  regard  to  a  future  state 


THE  SACRAMENT.  215 

of  existence,  was  the  Jews,  that  the  whole  Mo- 
saic ceconomy  has  been  \newed  as  a  system  of 
present  rewards  and  punishments,  having  no 
7*eference  to  the  retributions  of  eternity.  Its 
threats  and  promises — its  blessings  and  punish- 
ments, are  all  temporal.  It  delighted  the  senses 
with  the  exhibition  of  pompous  ceremonies;  and 
its  stated  ordinances,  ''  profited  little."  It  was 
only,  to  use  the  language  of  the  apostle  Peter, 
^^  a  light  that  shineth  in  a  dark  place,  until 
"^  the  day  dawn,  and  the  day-star  arise  in 
<^  your  hearts.*'  (2  Pet.  i.  19.) 

At  length  however  the  Sun  of  Righteous- 
ness arose  on  a  benighted  world ;  to  chase 
away  the  ^^  gross  darkness,'^  that  had  settled 
on  the  nations.  Truly  did  he  say  of  himself, 
^^  I  am  the  light  of  the  world."  At  his  appear- 
ance, what  moral  splendours  broke  on  the  hu- 
man mind.  He  revealed  a  God,  the  Father  of 
spirits ;  who  claimed  to  be  worshipped  '•  in 
<•  Spirit  and  in  Truth."  He  proclaimed  the 
reign  of  Heaven  on  Earth — the  restoration  of 
sinful  man,  to  a  state  of  holiness.  The  King  of 
Glory  comes  himself  like  a  good  shepherd  to 
seek  and  to  save  poor  helpless  sheep,  that  had 
strayed  from  their  Master's  fold.  He  comes  to 
publish  grace,  pardon,  and  peace.  "  The 
*^  great  mystery  of  godliness — God  manifested 
<^  in  the  flesh."  The  Lamb  of  God.  by  his  own 
death  expiates  the  sins  of  the  world.  He  gives 
his  life  a  ransom  for  the  guilty — Heaven  and 
Earth  are  reconciled.  The  immortality  of  the 
soul  is  clearly  brought  to  light — the  resurrec- 
tion of  the  body — the  final  judgment,  the  pu- 


216  LETTERS  ON 

nishments  of  hell,  and  the  joys  of  heaven,  are  all 
unfolded  and  established  by  the  clearest  evi- 
dence, on  tiie  basis  of  immutable  truth. 

Such  in  a  very  few  words  is  the  nature  of 
that  gospel,  which  the  Son  of  God  came  to 
publish — Its  excellence  consists  in  its  tendency 
to  enlighten  the  mind,  to  purify  the  heart,  to 
regulate  the  affections,  to  give  peace  to  the 
conscience,  to  prescribe  just  rules  of  action — 
to  inspire  cogent  motives  for  the  discharge  of 
duty — to  make  us  wiser,  better,  and  happier 
in  the  present  world,  and  at  the  same  time  to 
prepare  us  by  the  trials  of  life,  for  purer,  and 
more  permanent  enjoyments  in  a  future  state 
of  being. 

The  excellence  of  the  gospel  consists  not  only 
in  its  doctrines  and  its  precepts,  but  in  the  re- 
corded examples  of  wise  and  holy  men, — and 
above  all,  in  the  finished  example  of  the  great 
Captain  of  our  salvation,  who  was  made  ^'  per- 
^'•'  feet  through  suffering," — whose  footsteps, 
we  are  instructed  to  follow,  so  far  as  the  in- 
firmity of  our  nature  will  admit. — It  consists 
also  in  that  assurance  we  have  of  the  influences 
of  the  Holy  Spirit,  to  enable  us  to  discharge 
duties  which  by  our  own  unassisted  endeavours, 
we  could  never  perform. 

The  last  circumstance  we  shall  mention  in 
proof  of  the  excellence  of  the  gospel,  is  its  ten- 
dency to  console  the  human  heart  under  the 
strokes  of  adversity,  and  at  the  termination  of 
the  present  life. 

The  God  of  the  gospel,  is  a  God  of  compas- 
sion, and  of  love.    He  prefers  mercy  to  sacri- 


THE  SACRAMENT.  217 

fice.  ^^  He  is  not  willing  that  any  one  should 
*'•  perish,  but  rather  that  sinners  should  return 
'•  unto  him^  and  live."  Let  a  heart  that  has 
been  formed  in  the  school  of  the  gospel,  be 
subjected  to  the  trial  of  sickness, — of  perse- 
cution,— adversity, — detraction,  or  loss  of 
friends ; — it  will  rise  superior  to  all  these  suf- 
ferings, and  be  able  to  say  with  the  apostle, — 
•'•  Yea,  doubtless  I  count  all  things  but  loss, 
••'  for  the  excellency  of  the  knowledge  of  Christ 
••  Jesus  my  Lord/' 

The  Religion  of  Christ,  is  then  the  richest 
present  that  heaven  could  make  to  man — It  is 
benignant  in  all  its  aspects.  It  enliglitens  the 
mind ;  it  purifies  the  affections  and  desires, — 
and  calms  the  irregular  passions.  It  promotes 
our  health, — our  reputation, — our  temporal  in- 
terests,— our  present  peace,  and  our  eternal 
welfare. — It  seals  the  pardon  of  our  sin,  and 
opens  the  gates  of  everlasting  happiness,  to  the 
believing  and  penitent  soul. 

And  now  my  friend,  in  the  review  of  this 
whole  subject,  what  are  the  conclusions  we 
ought  to  draw. — That  to  know  God, — to  be- 
lieve in  his  Son,  our  Lord, — to  do  what  he  has 
commanded,— to  hope  and  trust  in  him,  and 
follow  his  example ; — these  are  at  once  our 
duty,  our  privilege,  and  our  recompence.  And 
how  many  motives  unite  to  confirm  our  alle- 
giance to  our  heavenly  Sovereign.  The  hor- 
rors of  sin, — the  vanity  of  the  world, — the 
emptijiess  of  pleasure, — the  disgrace, — the 
weight,  and  pain  of  that  yoke,  which  the  world 
imposes  on  its  votaries. — And  on  the  other 

T 


218  LETTERS  ON 

hand,  the  loveliness, — the  pleasures,  and  ad- 
vantages of  true  piety. — ^^  The  peace  of  God, 
^^  which  passeth  all  understanding," — the  har- 
mony of  our  affections, — the  repose  of  con- 
science,— the  consolations  of  grace, — the  de- 
lightful prospects  beyond  the  grave, — the  pro- 
mise of  endless  glory, — the  opening  gates  of  hea- 
ven,— the  splendours  of  the  new  Jerusalem, — 
its  treasures,  and  its  joys ; — the  everlasting 
presence  of  God  himself, — the  society  of  an- 
gels,— and  a  re-union  with  those  friends  whom 
on  earth  we  have  loved  most  dearly. 

Are  not  these,  motives  that  should  animate 
our  devotion,  increase  our  faith,  and  make 
lis  willing,  at  any  moment,  ^-  to  depart,  and  be 
*^  with  Christ,  which  is  far  better." 

Were  the  christian  religion  nothing  but  the 
child  of  human  invention ;  still,  its  doctrines 
and  its  hopes  are  so  rational  and  consoling,  that 
they  would  be  incomparably  preferable  to 
every  system  which  Infidelity  ever  conceived, 
or  human  ingenuity  devised. 

Were  Christianity  but  a  waking  drcmn, — it 
is  so  pleasing  a  dream,  that  reasonable  beings, 
would  prefer  indulging  it,  infinitely  rather  than 
to  embracing  the  *'  sober  certainty"  of  annihi- 
Jation. 

We  should  say  with  the  first  of  Roman  Ora- 
tors, ^^  Yes,  if  I  am  deceived  in  believing  ray 
soul  to  be  immortal,  I  am  agreeably  deceived, 
and  while  I  live,  I  wish  no  one  to  deprive  me 
of  an  error,  which  now  constitutes  my  chief 
happiness." 

Were  our  faith  always  in  lively  exercise, 


THE  SACRAMENT.  2l9 

liovv  precious  would  the  gospel  appear,  con- 
ti'asted  with  all  that  this  world  could  bestow.  Is 
there  any  comparison  between  the  two  as  the 
portion  of  the  soul  ?  On  the  one  hand,  heaven 
and  immortality ;  on  the  other,  the  world  and 
destruction. — On  the  one  hand,  pleasure  with- 
out end, — happiness  beyond  our  present  com- 
prehension.— On    the  other,  the  extinction  of 
being,  and  of  hope,  in  the  grave — On  the  one 
hand,  God  in  all  his  majesty,  his  glory,  and  his 
grace — On  the  other,  exclusion  from  his  pre- 
sence, ^^  the  blackness  of  darkness  for  ever ;'' 
and  confinement  in  that  prison  of  despair, — 
*'  Where  the  worm  dieth  not,  and  the  fire  is 
*•  not  quenched." 

Whenever  then,  my  christian  friend,  you 
are  summoned  to  the  table  of  the  Lord,  en- 
deavour to  forget  your  cares,  your  trials,  and 
your  sorrows; — think  rather  on  the  short  du- 
ration of  the  present  life, — think  of  the  grace 
which  sustains  your  infirmities, — of  the  pardon 
ef  your  sins,  through  the  atoning  death  of 
Christ, — of  the  immense  weight  of  glory  that 
will  be  revealed  in  you  hereafter, — of  the 
crown  of  glory, — of  the  sceptre  of  righteous- 
ness,— and  the  kingdom  you  will  inherit,  in 
virtue  of  the  promise,  and  through  the  infinite 
merits  of  the  Son  of  God. 

Saviour  of  the  world ! — Author  and  Finisher 
of  our  faith  ! — Behold  us  in  mercy — Impart  to 
us  thy  grace,  and  when  we  meet  around  thy 
table,  to  commemorate  thy  death, — ^'  let  us 
''  feel  the  blessed  assurance  that  our  sins  are 
•^  forgiven." 


220  LETTERS  ON  &C. 

Send  down  the  Comforter  into  our  hearts. 
Break  every  tie  that  binds  us  too  strongly  to 
the  world.  Triumph  over  every  obstacle  which 
opposes  thy  reign  in  our  hearts. — ^^Subdue  our 
reluctant  wills, — warm  our  cold  hearts ; — say 
to  us,  respectively,  '^  thy  soul  is  mine, — it  is 
the  ])urchase  of  my  blood, — I  will  cleanse  it, — 
I  will  save  it." 

And  may  "  the  God  of  peace  that  brought 
*^  again  from  the  dead,  the  Lord  Jesus  Christ, 
^^  that  great  Shepherd  of  the  sheep, — through 
^^  the  blood  of  the  everlasting  covenant ;  make 
*^  us  perfect  in  every  good  work,  to  do  his 
'^  will ;  working  in  us,  that  which  is  well 
'^  pit- asing  in  his  sight.''  "  Blessing,  and 
*'  glory,  and  wisdom,  and  thanksgiving,  and 
^^  honour,  and  power,  and  might,  be  unto  our 
*»'  God  for  ever  and  ever^  Amen." 


SACRAMENTAL  HYMNS, 

SELECTED  AND  ORIGINAL. 


I.  Preparatory  to  the  Communion. 
II.  At  the  Table  of  the  Lord. 
III.  After  Communion. 


HYMN  L 

li'elcotne  to  the  Table  of  the  Lord. Cowper, 

1  nnHIS  is  ihe  feast  of  heavenly  wine  » 

A    And  Gotl  invites  to  sup, 
The  juices  of  the  living  vine 
Were  press'd  to  fill  the  cup. 

2  Oh  bless  the  Saviour  ye  that  eat ; 

With  royal  dainties  fed, 
Notheav'n  affords  a  costlier  treat; 
For  Jesus  is  the  bread. 

3  The  vile— the  lost,  he  calls  to  tljem, 

\e  trembling  souls  appear; 
The  righteous  in  their  own  esteem 
Have  no  acceptance  here. 

4  Approach  ye  poor  ;  nor  dare  refuse ; 

The  banquet's  spread  for  you  : 
Dear  Saviour  !  this  is  welcooie  news. 
Then  /  may  venture  too. 

5  If  guilt  and  sin  afford  a  plea. 

And  may  obtain  a  place. 
Surely  the  Lord  will  welcome  me. 
And  /shall  see  his  face. 

t2 


^2  SACRAMENTAL  HYMNS. 

HYMN  II. 

On  the  fir  it  approach  to  the  Lord's  Ta6/e.-— Davies* 

i  T  ORD  I  am  thine,  entirely  thine, 
MJ  Purchas'd  and  sav'd  by  blood  Divine ; 
With  full  consent,  thine  would  I  be. 
And  own  thy  Sov'reign  right  in  me. 

2  Here  Lord,  my  flesh,  my  soul,  my  all-, 
I  yield  to  thee  beyond  recall ; 
Accept  thine  own,  so  long  withheld, 
Accept  what  I  so  freely  yield. 

3  Grant  one  poor  sinner  more  a  place 
Among  the  children  of  thy  grace ; 
A  wretched  sinner  lost  to  God, 
But  ransom'd  by  Immanuel's  blood. 

4  Thine  would  I  live — ihine  would  I  dicj 
Be  thine  thro'  all  eternity ; 

The  vow  is  past  bevond  rejieal, 
Now  will  I  set  the  solemn  seal. 

5  Be  thou  the  witness  of  my  vow. 
Angels  and  men  attest  it  too; 
ITiat  to  thy  board  I  now  repair, 
And  seal  the  sacred  contract  there. 

6  Here  at  thy  cross  where  flows  the  blood 
That  bought  my  guilty  soul  for  God; 
Thee  my  new  Master,  now  I  call. 
And  consecrate  to  thee  my  all. 

7  Do  thou  assist  a  feeble  worm 

The  great  engagement  to  perform  ;, 
Thy  grace  can  full  assistance  lend, 
And  on  that  grace  I  dare  depend. 


HYMN  III. 

An  Invitation  to  Believers.— —'Felloyis. 

1  QUBJECTS  of  a  celestial  King, 
O  Ye  who  delight  his  praise  to  sing; 
Who  in  his  earthly  temple  dwell 
And  of  his  spreading  glory  telL 


SACRAMENTAL  HYMNS.  2^3 

2  Call  to  the  converts  at  your  gate 
Why  should  they  longer  ling'ring  wait  ? 
Why  should  they  longer  fear  or  doubt  ? 
Why  should  they  longer  stay  -without? 

3  Gently  reprove  them  for  delay. 

In  softest  language  chide  their  stay ; 
Strive  with  your  songs  their  hearts  to  win, 
Ve  blessed  of  the  Lord !  come  in. 

4  Conae  in,  redeemed  of  the  Lord, 
Ye  that  obey  and  trust  his  word. 
Come  and  partake  his  heavenly  bread. 
The  food  with  which  his  saints  are  fed. 

5  Your  Saviour's  goodness,  haste  to  provCj 
And  feast  on  his  redeeming  love  ; 
Come  all  ye  happy  souls  that  thirst. 
The  last  is  welcome  as  the  first. 

6  Come  to  his  table,  and  receive 

The  grace,  a  pard'ning  God  can  give, 

His  love  through  every  age  endures. 

This  promise,  and  himself  are  yours.  .     .< 


HYMN  IV. 

Iff  a  man  Examine  himself,  and  so  let  him  caf.— -Cor.  xi. 

^  WT^^T  Strange  perplexities  arise,  ' 

▼  T    What  anxious  fears  and  jealousies  ;  ,t 

What  crowds  in  doubtful  light  appear,  '""' 

How  few  alas !  approv'd  and  clear.  ' 

2  And  what  am  I  ?  my  soul  awake. 
And  an  impartial  survey  take  ; 
Does  no  dark  sign,  no  ground  of  fear 
In  practice,  or  in  heart  appear  ? 

3  What  image  does  my  spirit  bear  ? 
Is  Jesus  form'd,  or  living  there? 
Say  do  his  lineaments  divine 

In  thought,  and  word,  and  action  shine  ? 

4  Searcher  of  hearts !  Oh  search  me  still, 
The  secrets  of  my  soul  reveal ; 

My  fears  remove,  let  me  appear 

To  God,  and  my  own  conscience  clear. 


224  SACRAMENTAL  HYMNS, 

5  May  I  consistent  with  thy  word 
Approach  thy  table,  dearest  Lord, 
May  I  among  tliy  saints  aj)pear. 
Shall  I,  a  welcome  guest,  be  there  r 

6  Have  I  a  wedding  garment  on, 
Or  do  I  naked,  stand  alone  ? 

Oh  !  quicken,  clothe,  and  feed  my  soul. 
Forgive  my  sins,  and  make  me  whole. 


HYMN  V. 


And  yet  there  is  room.— Luke  xiv.  22.— —Steele. 


1  "^E  wretched  hungry,  starving  poor, 

X    Behold  a  royal  feast, 
While  mercy  spreads  her  bounteous  store 
For  every  humble  guest. 

2  See  Jesus  stands  with  open  arms. 

He  calls,  he  bids  you  come ; 
Guilt  holds  you  back,  and  fear  alarms. 
But  see  there  is  yet  room. 

3  Room  in  the  Saviour's  bleeding  heart 

There  love  and  pity  meet, 

Nor  will  he  bid  the  soul  depai't 

That  trembles  at  his  feet. 

4  In  him  the  Father  reconcil'd 

Invites  your  souls  to  come. 
The  rebel  shall  be  call'd  a  child 
And  kindly  welcom'd  home. 

5  Oh  come,  and  with  his  children  taste 

The  blessings  of  his  love. 
While  hope  attends  the  sweet  repast 
Of  nobler  joys  above. 

6  There  with  united  heart  and  voice 

Ten  thousand  souls  may  come, 
Come, — in  a  Saviour's  ^race  rejoice, 
Approach,  there  yet  is  room. 


Sacramental  hymns.  2^5 

HYMN  VI. 

Compel  them  to  come  in.— Luke  xiv.  23.— —Beet's  Col 

1  T  ORD  how  larc;e  thy  bounties  arcy- 
jLd  Tender,  graciois  sinner^'  friend ; 
What  a  ff  ast  dost  thou  prepare, 

VVhai  kind  Invitations  send! 

2  Now  fulfil  thy  great  design, 

Who  didbt  fir^t  the  message  bring  , 
Hesitating  souls  incline, 
Now  "  compel  them  to  come  in." 

3  Rushing  on  the  downward  road, 

Sinners  no  compuKioii  need ; 
Spurnmg  happiness  and  God, 
See  they  run  wiih  fatal  speed. 

4  Draw  them  back  by  love  divine. 

Check  them  in  their  course  of  sin ; 
W^md'ring  souls  to  thee  incline. 
Lord !  "  compel  them  to  come  in." 

5  Doubting,  trembling  hearts  compel,  1 

By  thy  matchless  love  con-train:  ^ 

Draw  them  from  the  ways  of  hell,  t 

Bring  them  home  to  thee  again. 

6  Say  with  energy  divine 

Sinner,  I  forgive  thy  sin; 
Stubborn  foes  to  thee  incline, 
Lord !  "  compel  them  to  come  in." 


HYMN  VH. 


All  things  are  rffot/y.— LuUe  xiv.  23. DodUridf  c 

1  nnHE  King  of  heav'n.  his  table  spreads 

X    And  dainties  crown  the  board, 
Not  paradise  witli  all  its  joys 
Such  i)leasure  could  aflbrd. 

2  Pardon  and  peace,  to  dying  man 

And  endloss  life  are  given. 
Thro'  the  rich  blood  that  Jksus  shed. 
To  raise  the  soul  to  heav'n. 


« 


226  SACRAMENTAL  HYMNS. 

3  Ye  hungry  poor,  that  long  have  stray 'd 

In  sins  dark  mazes,  come  ; 
Come  from  your  most  secure  retreats, 
And  grace  shall  find  you  room. 

4  Millions  of  souls  in  glory  now 

Were  fed  and  feasted  here  ; 
And  millions  mo^e  still  on  their  way, 
Around  the  board  appear. 

5  Yet  is  his  house  and  heart  so  large 

That  millions  more  may  come ; 
Nor  could  the  whole  assembled  world, 
O'erfill  the  spacious  room. 

6  "  All  things  are  ready,"  come  away. 

Nor  weak  excuses  frame; 
Crowd  to  your  places  at  the  feast, 
And  bless  the  Founder's  name. 


HYMN  VIII. 


Come  utu»  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  wiU  ^ve 
you  reff,— Matthew  xi.  28. 

1  T¥ARK,  what  sounds  are  these,  so  pleasing, 
Jn  Sinners  wipe  the  falling  tear; 

Love  divine,  and  never  ceasing 
Speaks,  let  every  sinner  hear. 

2  "Come  to  me  all  ye  that  labour. 

Heavy  laden  sinners,  come;" 
None  more  welcome  to  the  Saviour 
Than  the  wretched  and  undone. 

3  Hear  the  kind  Redeemer  press  you, 

Cease  to  heave  the  plaintive  sigh, 
Let  not  guilt  or  fear  depress  you. 
Come,  and  ye  shall  never  die. 

4  Come  with  contrite  hearts,  and  wonder 

How  such  mercy  you  withstood  ; 
Parch'd  with  thirst,  and  starv'd  with  hunger. 
Fill  your  souls  with  heav'nly  food. 

5  If  by  sin,  and  sore  temptation 

You're  heavy  laden,  and  oppress'd ; 


SACRAMENTAL  HYMNS.  227 

Hear  the  Saviour's  invitation ; 
*'  Come,  and  I  will  give  you  rest." 

6  Let  not  guilty  hesitation 

Keep  you  from  a  heav'nly  feast. 
Meet  the  gracious  invitation 
Come,  and  Christ  will  give  you  rest. 


HYMN  IX. 


Invitations  of  the  Gospel,— Istuah  It.  1.— 'Watts. 


1  1'  ET  ev'ry  mortal  ear  attend 
J_i   And  ev'ry  heart  rejoice, 
The  trumpet  of  the  gospel  sounds 
With  an  inviting  voice. 

3  Ho!  all  ye  hungry,  starving  souls, 
That  feed  upon  the  wind. 
And  vainly  strive  with  earthly  food 
To  fill  an  empty  mind. — 

3  Eternal  wisdom  has  prepar'd 

A  soul  reviving  feast. 
And  bids  your  longing  appetites 
The  rich  provision  tasie. 

4  Ho!  ye  that  pant  for  living  streams, 

And  pine  away,  and  die ; 
Here  you  may  quench  your  raging  thirst 
With  springs  that  never  dry.  , 

5  Rivers  of  love,  and  mercy  here 

In  a  rich  ocean  join, 
Salvation  in  abundance  flows 
Like  floods  of  milk  and  wine. 

5  Dear  Lord  !  the  treasures  of  thy  love 
Are  everlasting  mines, 
Deep  as  our  helpless  miseries  are, 
And  boundless  as  our  sins. 


328  SACRAMENTAL  HYMNS. 

HYMN  X. 


Jnd  all  that  believed  were  together,  and  /tad  all  things  in  commofi,- 
Acis  ii.  44,— — Dobell. 

1  tl  OW  pleasing  is  the  sight  to  see, 
XX  Each  sect  and  party  so  agree ; 
As  to  sit  round  the  Saviour's  board, 
As  members  of  one  common  Lord. 

2  Here  we  behold  the  dawn  of  bliss, 
Here  we  behold  the  Sa\  iour's  grace  ; 
Here  we  behold  his  precious  blood, 
Which  intercedes  for  us  with  God. 

3  Hear  Lord  our  pray'r,  while  we  implore, 
That  love  mav  sprtad  from  shore  to  shore  ; 
Till  all  thy  saints,  like  us  combine. 

To  praise  the  Lamb  in  songs  divine. 

4>  To  ev'ry  saint  in  ev'ry  land, 
Who  loves  the  Lord — \\e  give  the  hand; 
Foi  all  are  one  in  Christ  the  head, 
To  whom  be  endless  honours  paid. 

5  Here  by  the  bread  and  wine  we  view, 
What  deep  perdition  was  our  due, 
But  through  th'  atonement  of  our  Lord, 
More  than  was  lost  has  been  restor'd. 

6  Let  party  names,  those  seeds  of  hell, 
No  more  in  christian  bosoms  dwell ! 
Biit  love  and  union  in  his  blood. 
Prove  them  the  chosen  heirs  of  God. 


HYMN  XL 

The  good  i?ao/t>c.—— Original. 

J    AH!  why  do  1  hesitate — wherefore  delay 
J\   To  give  myself  wholly  to  Jesus   away; 
Ah!  why  for  a  moment  from  him,  would  I  rove 
When  my  heart  and  mv  treasure,  and  hopes  are  above? 

C  How  uncertain  is  life  !  and  how  fading  is  health  ! 
How  tiansient  are  pleasures,  and  honours  and  wealth ; 
Then  why  such  possessions  as  these  should  I  prize. 
And  the  solid  delights  of  religion,  despise. 


&ACRAMENTAL  HYMNS.  229 

3  'Tis  done— from  this  moment  my  soul  I  resign, 
And  resolve  blessed  Jesus  to  be  wholly  thine: 
Discardnig  the  world,  with  its  treacheious  charms, 
I  haste—Dear  Redeemer  -I  haste  to  thine  arms. 

4  Didst  thou  suffer  and  die  for  offenders  like  me  ? 
And  shall  /still  continue  a  stranger  to  thee  ? 
Ah  !  no— I'm  resolved— I'll  no  longer  delay 
But  give  wyaeli  iv holly  to  Jesus  away. 


PART  II. 


tO-R  BELIEVERS  WHILE  AROUND  THE  COJX- 
MUNION  TABLE. 

HYMN  XII. 

The  Goiptlfiest. Stennett. 

1  T  ORD!  at  thy  table  T  behold 
jLa  The  wonders  of  tliy  grace; 
But  most  of  all,  admire,  that  I 

Should  find  a  welcome  place. 

2  I,  that  am  all  defil'd  with  sin, 

A  rebel  to  my  God 
I,  that  have  crucifyM  his  Son, 
And  trampled  on  his  blood. 

3  What  strange— surprising  grace  is  this 
1  hat  such. a  soul  has  loom. 

My  Saviour  takes  me  by  the  hand. 


1 


*  .'.'  5u*'  P'*  "">'  friends."  the  Saviour  cries. 
I  he  feast  was  made  for  you. 
For  you  I  groan'd  and  bled  and  dy'd. 
And  rose,  and  triumph'd  too." 

5  With  humble  faith  and  thankful  hearts. 
Loid  we  accejjt  thy  love  ; 
'Tis  a  rich  banquet  we  have  had. 
What  will  it  be  above  ? 

u 


330  SACRAMENTAL  HYMNS. . 

6  Had  I  ten  thousand  hearts,  dear  Lord 
I'd  give  them  all  to  thee  ; 
Had  I  ten  thousand  tongues,  they  all 
Should  join  the  harmony. 


HYMN  XIII. 


Christ  our  Sacrifice,— —'WAtts. 


'T 


HE  wonders  Lord,  thy  love  has  wrought, 
Exceed  our  praise — surmount  our  thought ; 
Should  I  attempt  the  long  detail. 
My  speech  would  faint,  my  members  fail. 


2  No  blood  of  beasts  on  altars  spilt. 

Can  cleanse  the  souls  of  men  from  guilt; 
But  thou  hast  set  before  our  eyes. 
An  all-sufficient  sacrifice. 

3  In  Heav'n  before  his  Father's  throne, 
Complacent  smiles  th'  Eternal  Son, 

And  pleas'd  presents  witli  boundless  grace, 
Himself  a  ransom  for  our  race. 

4  "  Behold  I  come,"  the  Saviour  cries. 
With  love  and  duty  in  his  eyes; 

*'  I  come  to  bear  the  heavy  load, 
*•  Of  sins— and  do  thy  will  my  God. 

3  "  Mine  ear  is  open'd  to  thv  voice, 
'*  My  heart  delighted  with  thy  choice, 
*'  Pleas'd,  I  assume  a  human  form, 
"  A  kin  to  man — that  dying  worm. 

6  "  'Tis  written  in  thy  great  decree, 
"  'Tis  in  thy  book  foretold  of  me; 
*'  1  must  fulfil  a  Saviour's  part, 

"  And  lo !  thy  law  is  in  my  heart. 

7  "  I'll  magnify  thy  Holy  law, 

"  And  rebels  to  obedience  draw  ; 
"When  on  thy  cross  I'm  lifted  high, 
*'  Or  to  my  crown  above  the  sky. 

8  "The  Spirit  shall  descend  and  sho%v, 

"  What  thou  hast  done,  and  what  /  do  ; 

"  Tht.*  wond'ring  world  sliall  learn  thy  graci 

"  Thy  wisdom  and  thy  righteousness." 


SACRAMENTAL  HYMNS.  231 

HYMN  XIV. 

TAe  Lord's  Supper  Instituted.— i  Cor.  xi.  23,  &c. Watts. 

1   'rpWAS  on  that  dark  and  doleful  night, 
M.    VVhen  pow'rs  of  earth  and  hell  arose. 
Against  the  Son  of  God's  delight. 
And  friends  betray 'd  him  to  his  foes. 

2  Before  the  mournful  scene  began, 

He  took  the  bread — and  bkss'd — and  brake  ; 
What  love  through  all  his  actions  ran. 
What  wondrous  words  of  grace  he  spake. 

3  "  This  is  my  body,  broke  for  sin, 

"  Receive  and  eait  the  living  food  ;" 
Then  took  the  cup,  and  bless'd  the  wine, 
"  'Tis  the  new  cov'nant  in  my  blood." 

4  For  us  his  flesh  with  nails  was  torn. 

He  bore  the  scourge,  he  felt  the  thorn ; 
And  justice  pour'd  upon  his  head. 
Its  heavy  vengeance,  in  our  stead. 

5  "  Do  this,"  he  cry'd  till  time  shall  end, 
"  In  mem'ry  of  your  dying  friend  ; 

"  Meet  at  my  table,  and  record 

"  The  love  of  your  departed  Lord." 

S  Jesus!  thy  feast  we  celebrate. 
We  show  thy  death,  we  sing  thy  name. 
Till  thou  return,  and  we  shall  eat 
The  marriage,  supper  of  the  Lamb. 


HYMN  XV. 


The  Lord's  Supper  is  "  meat  and  drink  indeed."— John  vi.  55.— —Cole,, 

i   1^  REAT  God  !  we  now  surround  thy  board, 
Or  To  banquet  and  to  feed; 
Thy  flesh  and  blood,  dear  dying  Lord, 
Are  "  meat  and  drink  indeed." 

2  Thy  sacred  flesh,  and  saving  blood, 
Do  ev'ry  type  exceed, 
And  can  we  say  this  heav'nly  food. 
Is  "  meat  and  drink  indeed? " 


23^  SACRAMENTAL  HYMNS, 

3  The  paschal  supper  serv'd  to  show. 

How  Jacob's  tribes  were  freed  ; 
And  in  a  figure,  pointed  lo 
This  "  meat  and  drink  indeed." 

4  The  manna,  and  the  cheering  stream> 

For  Israel's  daily  need. 
Did  in  the  wilderness  proclaim 
This  "  meat  and  drink,  indeed." 

5  This  is  the  Lord's  appdnted  feast, 

Enjoin'd  on  all  his  seed, 
llis  flesh  and  blood — Oh!  happy  guest, 
Are  '•  meat  and  drink  indeed." 

6  These  sacred  signs,  assist  our  sense, 

But  faith  on  Christ  can  feed. 
He  is  the  bread  of  excellence  ; 
And  '•  meat,  and  drink  indeed.'* 


HYMN  XVI. 

Christ  the  food  of  the  S'eti/.— Stenneu, 

1  TTERE  at  thy  table  Lord  we  meet, 
XI    I  o  feed  on  food  divine; 

Thy  body,  is  the  bread  we  eat, 
Thy  pi-ecious  blood,  the  wine. 

2  He  that  prepares  the  rich  repast, 

Himself  comes  down  and  dies  ; 
And  then  invites  us  thus  to  feast. 
Upon  the  Sacrifice. 

3  Here  peace  and  pardon  sweetly  flow, 

Oh  !  what  delightful  food. 
We  eat  the  bread,  and  drink  the  wine, 
But  think  on  nobler  good. 

4  The  agonies  which  he  endur'd. 

Upon  th'  accursed  tree; 
For  me  each  welcome  guest  may  saj% 
"  'Tvf as  all  procur'd  for  me." 

5  Sure  there  was  never  love  so  free, 

Dear  Saviour  so  divine ; 
Well  thou  may'st  claim  that  heart  of  me. 
Which  owes  so  much  to  thine, 


1 


SACRAMENTAL  fiYMNS.  233 

HYMN  XVII. 

Christ  the  Fountain  o/Life.—Joha  xix.  31. Cowper. 

THERE  is  a  fountain  fill'd  with  blood. 
Drawn  from  Immanuel's  veins; 
And  sniners  plung'd  beneath  that  flood, 
L.ose  all  their  guilty  stains. 

2  The  dying  thief  rejoic'd  to  see, 
1  he  fountain  in  his  day  ; 
And  whence  have  I,  as  vile  as  he, 
W  ash'd  all  my  sins  away. 

"^  ^cu^  M^'"S  Lamb !  thy  precious  blood, 
bhall  never  lose  its  pow'r, 
1  ill  all  the  ransom'd  church  of  God, 
Be  sav'd  to  sin  no  more. 

4  Since  I  by  faith,  beheld  the  stream, 

1  hy  flowing  wounds  supply. 
Redeeming  love  has  been  my  theme. 
And  shall  be,  till  I  die. 

5  Then  in  a  nobler,  sweeter  song, 

I'll  sing  thy  pow'r  to  save, 
When  this  poor  lisping,  fault'ring  tongue. 
Lies  silent  m  the  grave. 

6  Lord  I  believe  thou  hast  prepar'd. 

Unworthy  tho'  I  be  ; 
For  me  a  blood-bought,  free  reward. 
A  golden  harp  for  me. 


HYMN  XVIir. 

Do  thU  in  Remembrance  of,ne.~huke  xrfi.  1!).— .Orieioak 

^  1-T^?r^'  *"  o'^edience  to  thy  word, 
JIX  We  meet  around  thy  table  Lord ' 
1  he  pledges  of  thy  love  we  see 
And  hear  thee  say    "  Remember  me." 

2  "  Reniember  thee  !"  thou  bleeding  Lamb ! 
Who  from  the  Father's  bosom  came 
t  rom  guilt  and  pain,  to  set  us  free  • 
And  give  the  captive  liberty. 
V2 


234  SACRAMENTAL  HYMNS. 

3  "  Remember  thee,"  Incarnate  God, 
Yes,  till  we  sleep  beneath  the  sod  ! 
Thy  love,  thy  mercy,  and  thy  pow'r. 
We'll  oft  remember,  and  adore. 

4  "  Remember  thee" !— Ah,  who  so  base. 
As  to  forget  thy  pard'ning  grace  ; 
Thy  tears,  thv  poverty  and  woe. 

Thy  death,  and  resurrection  too. 

5  "  Remember  thee  !"— Oh  yes  !  till  death 
Shall  close  those  eyes,  and  stop  this  breath; 
Yes  I'll  remember  and  record. 

The  grace  of  my  ascended  Lord. 

6  And  when  releas'd  from  death's  embrace, 
May  I  behold  thee,  "  face  to  face," 

And  in  thy  blissful  presence  prove. 
The  transports  of  celestial  love. 


HYMN  XIX. 


J  am  not  ashamed  of  Christ.— —Vfatts. 

1  A  T  thy  command  our  dearest  Lord, 
jl\   Here  we  attend  thy  dymg  feast; 
Thy  blood,  like  wine  adorns  the  board. 

And  thine  own  flesh  feeds  ev'r\  guest. 

2  Our  faith  adores  thy  bleeding  love. 

And  trusts  for  life,  in  one  that  dy'd; 
We  hope  for  lipav'nly  crowns  above. 
From  a  Redeemer  crucify'd. 

5  Let  the  vain  world  pronounce  its  shame. 
And  fling  its  scandals  on  the  cause ; 
We  come  to  boast  our  Saviour's  name. 
And  make  our  triumphs  in  his  cross. 

4  With  joy  we  tell  the  scoffing  age. 

He  that  was  dead,  has  left  the  tomb, 
He  lives  above  their  mniost  rage; 
Aud  we  are  ^raiting  till  he  come. 


SACRAMENTAL  HYMNS.  235 

HYMN  XX. 

The  promised  Saviour.— Isaiah  iii.  1,2,3. Watts,  aUel•«l^ 

1  T[  S  it  my  dear,  Incarnate  God  ! 

J.   I  -ee  descending  from  the  skies, 
Array'd  in  garments,  steep'd  in  blood. 
With  joy  and  pity  in  his  eyes  ? 

2  The  Lord,  the  Saviour !  yes  'tis  he ; 

1  know  him  by  the  smiles  he  wears ; 
Dear  Lamb  of  God,  that  dy'd  for  me, 
Drench'd  deep  in  agonies  and  tears. 

3  Lo !  he  reveals  his  shining  breast, 

I  own  those  wounds,  and  I  adore. 
Lo,  he  prepares  a  royal  feast, 

Sweet  fruit  of  all  the  pangs  he  bore. 

4  Whence  flow  these  favours  so  divine  ? 

Lord  '  why  so  lavish  of  thy  blood  ? 
Why,  for  such  earthly  souls  as  mine, 
This  heav'nly  flesh,  this  sacred  food  ? 

5  'Twas  his  own  love  that  made  him  bleed, 

That  nail'd  him  to  the  cursed  tree  ; 
*Twas  his  own  love,  this  table  spread 
For  such  unworthy  worms  as  we. 

6  Thus  let  me  taste  the  Saviour's  love; 

Come  faith,  and  feed  upon  the  Lord ; 
With  glad  consent  our  lips  shall  move. 
And  sweet  Hosannah's  crown  the  board-- 


HYMN  XXI. 

Chriit  our  great  High- Priest.— nei.  iii.  14,  &C.— Lofan. 


1 


Y/irHERE  high  the  heav'nly  temple  stands, 
▼  T     The  house  of  God  not  made  with  hands  i 
A  great  High-Priest,  our  nature  wears, 
The  guardian  of  mankind  appears. 

2  He,  who  for  men  their  surety  stood. 
And  pnur'd  on  earth  his  jjrccious  blood  ; 
Pursues  in  heav'n  his  niightv  plan, 
The  Saviour,  and  the  friend  of  man. 


236  SACRAMENTAL  HYMNS. 

3  Tho'  now  in  heaven,  ascended  high, 
He  bends  on  earth  a  brother's  eye ; 
Partaker  of  the  human  name, 

He  knows  the  frailty  of  our  frarae. 

4  Our  fellow  suff'rer  yet  retains 
A  fellow  feeling  of  our  pains  ; 
And  still  remembers  in  the  skies, 
His  bloody  sweat,  his  tears  and  cries. 

5  In  ev'ry  pang  that  rends  the  heart. 
The  man* of  sorrows  had  a  part ; 
He  sympathizes  with  our  grief, 
And  sends  the  sin-sick  soul  relief. 

6.  With  boldness  therefore  at  his  throne, 
Lee  us  make  all  our  sorrows  known  ; 
And  ask  the  aid  of  heav'nly  pow'r, 
To  help  us  in  the  evil  hour. 


HYMN  XXII. 

laith,  Hope,  and  Love. 

1  nnHE  blest  memorials  of  thy  love, 

JL    Of  thine  atoning  death ; 
We  come  dear  Saviour !  to  receive. 
But  would  receive  -with— faith. 

2  The  tokens  sent  us  to  relieve. 

Our  spirits  when  they  droop  ; 

We  come  dear  Saviour  to  receive. 

But  would  receive  with — hofie 

3  The  pledges  thou  wast  pleas'd  to  leave, 

Our  sorrows  to  remove  ; 
We  come  dear  Saviour  to  receive. 
But  would  receive  with — love. 

4i  Here,  in  obedience  to  thy  word. 
We  take  the  bread  and  wine  ; 
The  utmost  we  can  do,  dear  Lord! 
For  all  beyond  is  thine. 

5  Increase  our  faith,  and  hofie,  an<\love. 
Lord !  gi\e  us  all  that 's  good  ; 
We  would  thy  full  salvation  prove, 
And  share  ihy  flesh  and  Mood. 


SACRAMENTAL  HYM^*S.  237 

HYMN  XXIII. 

Meditations  at  the  Lord's  Table. 'OriginaV. 

1  TS  it  not  goodness  undeserv'd? 
X  Is  it  not  rich,  unbounded  grace, 
That  siiinc'-^  such  as  »•  e,  aic  spar'd. 
And  at  this  table  find  a  place  :• 

0  That  we  can  hold  communion  sweet. 
With  fellow  christians  at  this  board? 
In  peace  and  fellowship  can  meet, 
'I'd  celebrate  our  dying  Lord  ? 

3  Oh  what  a  source  of  sacred  bliss. 

Thus  with  the  Son  of  God  to  sup  ! 
What  a  high  privilege  is  this 

His  bread  to  eat,  and  drink  his  cup ! 

4  While  millions  of  our  wretched  race 

In  darkness  and  delusion  lie  , 
At  thine  own  table,  Lord  !  ive  trace 
Thine  infinite  benignity. 

5  And  while  partaking  of  this  feast, 

Hope  points  to  that  repast  on  high 
Where  with  our  Saviour's  presence  blest. 
Our  love  shall  live,  vih^n  faith  shall  die. 


HYMN  XXIV. 


Chrisfs  Sufferings,  and  the  sinnet's  Salvation.—VsuXm  Ixix.—— 'WattSs 


D 


EEP  in  our  hearts  let  us  record 
The  deeper  sorrows  of  the  Lord; 
Behold  the  rising  billows  roll. 
To  overwhelm  his  holy  soul. 


3  In  long  complaints  he  spends  his  breath. 
While  hosts  of  hell,  and  powers  of  death, 
And  all  the  sons  of  malice  join. 
To  execute  their  curst  design. 


'o* 


Yet  gracious  God,  thy  pow'r  and  love. 
Has  made  the  curse  a  blessing  prove ; 
Those  dreadful  sufferings  of  thy  Son, 
Aton'd  for  sins,  which  v«e  had  done. 


238  SACRAMENTAL  HYMNS. 

4  The  pangs  of  our  expiring  Lord, 
I'he  honours  of  tli)  law  rv  s*o  'd  ; 
His  sorrows  made  thy  justice  known, 
And  paid  for  follies  not  his  own. 

3  Oh  for  /lia  sake  our  guilt  iorgive. 
And  let  the  mourning  rebel  live : 
The  Lord  will  hear  us  in  his  name, 
Hor  shall  our  hope  be  turn'd  to  shame. 


HYMN  XXV. 


The  dying  Love  of  Christ.— 2  Cor.  v.  14, 15. .Steele. 

1  O  EE  Lord !  thy  willing  subjects  bow, 
^  Adoring  low  before  thy  throne  ; 
Accept  our  humble,  cheerful  vow, 

Thou  art  our  Sov'reign,  thou  alone. 

2  Beneath  thy  soul-reviving  ray 

E'en  cold  affliction's  wintry  gloom, 
Shall  brighten  into  vernal  day, 
And  hopes  and  joys  immortal  bloom. 

3  Smile  on  our  souls  and  bid  us  sing 

In  concert  with  the  choir  above ; 
The  glories  of  our  Saviour — King, 
The  condescension  of  his  love. 

4  He  dy'd,  to  raise  to  life  and  joy, 

The  vile, — the  guilty,  and  undone; 
Oh  let  his  praise  each  hour  beguile. 
Till  hours  no  more  their  circles  run. 

5  He  dy'd,— ye  seraphs  tune  your  songs. 

Resound  the  Saviour's  sacred  name  ; 
For  nought  below  immortal  tongues, 
Can  ever  reach  the  wondrous  theme. 


HYMN  XXVI. 


Jesui  hastening  to  Suffer. Cowpcr. 

1  rr^HE  Saviour! — what  a  noble  flame 
X    Was  kindled  in  his  breast, 


SACRAMENTAL  HYMNS.  239 

When  hast'ning  to  Jerusak-m,  • 

lie  march'd  before  the  rest. 

2  Good  will  to  men,  and  zeal  for  God, 

His  ev'ry  thought  eng'oss  . 
He  longs  to  be  baptiz'd  wi.li  blood; 
He  pants  to  reach  his  cjoss. 

3  With  all  his  sufF'rings  full  in  view. 

And  vvoes  to  us  unknown  ; 
Forth  to  the  task,  his  spirit  flew, 
'Twas  love  that  urg'd  him  on. 

4  Lord !  we  return  thee  what  we  can, 

Our  hearts  shall  sound  abroad, 
Salvation  to  she  dying  man, 
And  glory  to  our  God. 

5  And  while  thy  blood  and  sufF'rings  here. 

Engage  our  wond'ring  eyes. 
We  learn  our  lighter  cross  to  bear, 
And  hasten  to  the  skies. 


HYMN  XXVII. 


Faith  in  Christ  our  ScicriJice.—-'\V».tU, 

*  Xr^'^  ^^^  *^®  ^'"°^  of  beasts, 
•*-^    On  Jewish  altars  slam. 
Could  give  the  guilty  conscience  peace, 
Or  wash  away  the  stain. 

2  But  Christ  the  heavenly  Lamb, 

Takes  all  our  sins  away  ; 
A  sacrifice  of  nobler  r.anie. 
And  richer  blood  than  ihey. 

3  My  faith  would  lay  her  hand 

On  that  dear  head  of  thine ; 
While  like  a  penitent  I  stand. 
And  there  confess  my  sin. 

4  My  soul  looks  back  fo  see 

Tlie  bur-'ens  thou  didst  bear. 
While  hanging  on  the  cursed  tree, 
And  hopes  /ler  guilt  was  there. 


240  SACRAMENTAL  HYMNS. 

5  Believing,  we  rejoice. 

To  see  the  cur'-e  remove ; 
We  ble-^s  the  Lamb  with  cheerful  voice, 
And  sing  his  bleeding  love. 


HYMN  XXVIII. 

Ml/  Soul  thirstethfor  CHRIST. Cowpen 

1  T  THIRST,  but  not  as  once  I  did. 

-1.  The  vain  deligh's  of  earth  to  share  ; 
Thy  wounds  Emmanuel ! — all  forbid 
That  I  should  seek  my  pleasures  here. 

2  It  was  the  sight  of  thy  dear  cross. 

First  wean'd  my  soul  from  earthly  things, 
And  taught  me  to  esteem  as  dross 
The  mirth  of  fools,  and  pomp  of  kings. 

3  I  want  that  grace  that  springs  from  thee. 

That  quickens  all  things  where  it  flows; 
And  makes  a  wretched  thorn  like  me. 
Bloom  like  the  myrtle,  or  the  rose. 

4  Dear  fountain  of  delight  unknown. 

No  longer  ^ink  below  the  brim, 

But  overfio^v,  and  pour  me  down, 

A  living  and  life-giving  stream. 

5  For  sure  of  all  the  plants  tliat  share. 

The  notice  of  thy  Father's  eye  ; 
None  proves  Ic-s  grateful  to  his  care. 
Or  yields  him  meaner  fruit,  than  L 


HYMN  XXIX. 

The  Paschal  Lamb.—Heh.  ix.  12.— -Braithwaifc. 

a  "pASCHAL  Lamb!— by  God  appointed, 
JL     All  our  sins  on  thee  were  laid, 
By  almighty  love  anointed, 
Thou  habt  full  atonement  made. 

2  All  thy  people  are  forgiven 

Through  the  virtue  of  thy  blood ; 


SACRAMENTAL  HYMNS'.  S4i 

Open'd  is  the  gate  of  heav'n, 
Peace  is  made  'twixt  man  and  God. 

3  Jesus  hail !  enthron'd  in  glory, 

There  for  ever  to  abide  ; 
All  the  heav'nly  hosts  adore  thee, 
Seated  at  thy  Father's  side. 

4  There,  for  sinners  thou  art  pleading. 

There,  thou  dosi  our  place  prepare  ; 
Ever  for  us  interceding. 
Till  in  glory  we  appear. 

5  Glory,  honour,  pow'r,  and  blessing. 

Thou  art  worthy  to  receive ; 
Loudest  praises  without  ceasing, 
Ransom'd  sinner's  freely  give. 

C  When  we  join  th'  angelic  spirits, 
In  their  most  exalted  praise ; 
Then  we^U  sing  our  Saviour's  merits, 
Itj  melodious,  heav'nly  lays. 


HYMN  XXX. 


for  zve  are  members  one  of  another.— Eph.  iv.  25.— — OrigiiiEl- 

1  TTfERE  blessed  Saviour!  while  I  sit 
jn  Communing  v;ith  thy  chosen  few, 

Prostrate, — adoring  at  thy  feet. 
Again  my  cov'nant  I  renew. 

2  Once,  thou  wast  present  at  a  feast. 

And  chang'd  the  water  into  wine  ; 
Now  deign  wi'h  us  to  be  a  guest. 
And  make  our  present  joys,  divine, 

3  Shed  on  our  hearts  celestial  peace, 

Fan  our  affections  to  a  flame ; 
Our  minds  from  earthly  cares  release. 
And  make  our  love  to  thee,  supveme. 

4  Pour,  dearest  Lord,  thy  Spirit  too. 

On  absent  friends,  and  kindred  dear i 
Who  do  no',  yet,  a  Saviour  know. 
Who  do  not  at  thy  board  appear. 

X 


242  SACRAMENTAL  HYMNS. 

5  Oil  change  their  hearts,  and  bring  them  in. 

Draw  them  with  energy  divine  ; 
Shew  them  their  misery  and  sin. 
Subdue  their  wills,  and  make  them  thine. 

6  So  shall  our  souls  unite  to  bless. 

The  Source,  and  Object  of  our  faith; 
Nor  will  we  close  our  song  of  praise. 
Until  our  lips  are  seal'd  in  death. 


HYMN  XXXI. 

The  Gospel  Feast.— J^vkt  xvi.  i6.— -Watts. 


2 


HOW  rich  are  thy  provisions,  Lord  ! 
Thy  table  furnish'd  from  above ; 
The  fruits  of  life  o'erspread  the  board, 
The  cup  o'erflows  with  heav'nly  love. 

3  We  are  the  poor,  the  blind,  the  lame, 
And  help  was  far, — and  death  was  nigh ; 
But  at  the  gospel  call  we  came, 
And  ev'ry  want  receiv'd  supply. 

3  From  the  highway  that  leads  to  hell, 

From  paths  of  darkness  and  despair, — 
Lord  we  are  come,  with  thee  to  dwell. 
Glad  to  enjoy  thy  presence  here. 

4  What  shall  we  pay  th'  Eternal  Son, 

Who  left  the  heav'n  of  his  abode, 
And  to  this  wretched  earth  came  down 
To  bring  us  wand'rers  back  to  God. 

5  It  cost  him  death,  to  save  owr lives. 

To  buy  our  souls,  it  cost  his  own ; 
And  all  the  unknown  joys  he  gives. 
Were  bought  with  agonies  unknoAvn 


HYMN  XXXn. 

The  Helpless  Jinner.— Luke  xiv.  22.— —Hart. 

1  TJJ^'Y  a  helpless  sinner  Lord, 
3.    Who  would  believe  thy  precious  word : 


SACRAMENTAL  HYMNS.  34' 

But  own  my  heart  with  shame  and  grief, 
A  s>ink  of  bin  and  unbelief. 

:  Lord!  in  thy  house  I  hear  there's  room. 
And  doubting — trembling — see  I  come; 
But  can— Oh  tell  me,  can  there  be, 
Among  thy  children,  room  for  me. 

3  I  eat  the  bre  id— I  drink  the  wine. 
But  oh !  my  soul  wants  more  than  sign ; 
I  faint  unless  I  feed  on  thee. 
And  drink  thy  blood,  as  shed  for  me. 

4  For  sinners  Lord — thou  cam'st  to  bleed. 
And  I'm  a  sinner,  vile  indeed  ; 
Lord  I  believe  thy  grace  is  free, 
Oh  magnify  that  grace  in  me. 


r* 


HYMN  XXXIIL 

Jcsui—t^e  gift  of  Cod.— John  iii.  16. Beddome, 

1  TESUS !  my  love,  my  chief  delight, 
•f  For  thee  I  long — for  thee  I  pray, 
Amid  the  shadows  of  the  night ; 

Amid  the  business  of  the  day. 

2  When  shall  I  see  thy  smiling  face. 

That  face  which  1  have  often  seen; 
Arise  thou  Sun  of  righteousness, 
Scatter  the  clouds  that  intervene. 

3  Thou  art  the  glorious  gift  of  God, 

To  sinners  weary  and  distrest ; 
The  first  of  all  his  gifts  bestow'd. 
And  certain  pledge  of  all  the  rest. 

4  Could  I  but  say  this  gift  was  mine, 

I'd  tread  the  world  beneath  my  feet ; 
No  more  at  poverty  repine. 
Nor  envy  the  rich  sinner's  state. 

3  The  precious  jewel  I  would  keep, 

And  lodge  it  deep  within  my  heart ; 
At  home,  abroad,  awake,  asleep. 
It  never  should  fronx  thence  depart. 


^■i  SACRAMENTAL  HYJVlNfe. 

HYMN  XXXIV. 

Jesus  the  Life  of  the  Seiil.—Jcihn  xiv.  10. Steele- 

1  VE^HEN  sins  and  fears  prevailing  rise, 
▼  T     And  fainting  hope  almost  expires  j 
Jesus !  to  thee  I  lift  mine  eyes, 
To  thee  I  breathe  my  soul's  desires. 

3  Art  thou  not  mine,  my  living  Lord  ? 
And  can  my  hope,  my  comfort  die  ? 
Fix'd  on  thine  everlasting  word. 
That  word  which  built  the  earth  and  sky 

3  If  my  immortal  Saviour  lives, 

Then  my  immortal  life  is  sure; 
His  word  a  firm  foundation  gives, 
Here  let  me  build  and  I'est  secure. 

4  Here  let  my  faith  unshaken  dwell. 

Immoveable  the  promise  stands; 
Nor  all  the  pow'rs  of  earth  or  hell. 
Can  e'er  dissolve  the  sacred  bands, 

4  Here,  Oh  my  soul  thy  trust  repose. 
If  Jesus  is  forever  thine  ; 
Nor  death  itself,  that  last  of  foes. 
Shall  break  a  union  so  divine. 


PART  III. 


hymns  adapted  to  communicants  who 

have  recently  partaken  of  the 

lord's  supper. 


HYMN  XXXV. 


T/ie  Song  of  Simeon— Or  a  si^/iC  of  Christ  makes  death  easif.~ 
Luke  ii.  28. Watt*. 


'N 


OW  have  our  hearts  embrac'd  our  God, 
We  would  forget  all  earthly  charms ; 


SACRAMENTAL  HYMNS.  245 

And  wish  to  die  as  Simeon  would, 
With  his  young  Saviour  in  his  arms. 

2  Our  lips  should  learn  that  joyful  song, 

Were  but  our  hearts  prei)ar'd  like  his; 
Our  souls  still  willing  to  be  gone, 
And  at  his  word,  depart  in  peace. 

3  Here  we  have  seen  thy  face.  Oh  Lord, 

And  view'd  salvation  with  our  eyes. 
Tasted  and  felt  the  living  word. 

The  bread  descending  from  the  skies. 

4  Thou  hastprepar'd  this  dying  lamb. 

Hast  set  his  blood  before  our  face  ; 
To  teach  the  terrors  of  thy  name. 
And  shew  the  wonders  of  thy  grace. 

5  He  is  our  light. — Our  morning  star. 

Shall  shine  on  nations  yet  unknown; 
The  glory  of  thine  Israel  here. 
And  joy  of  spirits  near  thy  throne. 


HYMN  XXXVI. 


Christ  Ci-utijied.— ^Steele, 

TRETCH'D  on  a  cross,  the  Saviour  dies. 
Hark — his  expiring  groans  arise  ; 
See  from  his  hands,  his  feet,  his  side. 
Runs  down  the  sacred,  crimson  tide. 


^S 


2  Believers  now  behold  the  man, 

The  man  of  grief,  condemn'd  for  you ; 
The  Lamb  of  God,  for  sinners  slain. 
Weeping — to  Calvary  pursue. 

3  His  sacred  limbs  they  pierce, — they  tear, 

With  nails  they  fasten  to  the  wood. 
His  sacred  limbs  expos'd  and  bare, 
Are  only  cover'd  with  his  blood. 

4  See  hej'e  his  temples  crown'd  with  thorns, 

His  bleeding  hands  extended  wide. 
His  streaming  feet  transfix'd  and  torn, 
The  fountain  gushing  from  his  side. 

5  Dear  suff 'ring,  dying,  Son  of  God, 

How  doth  thy  hea't  ro  sinners  move; 


J46  SACRAMENTAL  HYMNS. 

Sprinkle  on  us  thy  precious  blood. 
Constrain  us  with  a  Saviour's  love, 

HYMN  XXXVII. 

The  Sacramental  repast  ended.—— OriEinal. 

i  nnHE  feast  is  o'er — the  joy  is  past, 
JL    A  joy  too  thrilling,  long  to  last ; 
A  feast  on  heav'nly  flesh  and  blood. 
An  hour  of  converse  with  our  God. 

3  While  meeting  round  our  Saviour's  board, 
Our  souls  on  angel-wings  have  soar'd, 
And  borne  to  heav'n.  have  seen  his  face. 
Radiant  with  glory,  and  with  grace. 

3  Another  sacramental  feast, 

Our  senses,  and  our  souls  has  bless'd; 

But  if  another  we  shall  see, 

Is  known  Great  God!  alone  to  thee. 

4  And  should  this  sacred  solemn  feast, 
To  me — Dear  Saviour  be  the  last, 
May  faith  and  hope,  with  all  their  pow'r. 
Sustain  me  in  a  dying  hou:*. 

5  When  passing  thro'  death's  awful  shade. 
May  no  dismay  my  soul  in.ade. 

From  doubt  and  dread,  thy  grace  can  save^ 
And  cheer  the  darkness  of  the  grave. 

6  There,  will  my  relics  sleep  in  hope. 
Til!  the  last  trump  shall  wake  them  up; 
Then  in  his  own  bless'd  likeness  rise, 
To  meet  my  Saviour  in  the  skies. 


HYMN  XXXVIIL 


The  Lord's  Supper,  a  source  of  real  ron*o/aiion.— Originalt 

AWAY  wi'h  ev'ry  anxious  care. 
With  doubt,  V  ith  sadness,  and  despair. 
From  sharing  in  a  heavenly  feast, 
Om-  souls  have  truly  been  refresh 'd. 


3<ACRAMENTAL  HYMNS.  247 

3. Around  our  Mas  er's  liable  met, 
V\'e  have  cnjov'd  communion  sweet, 
Ta-ted  ou;  d.  ar  Redeemer's  tove. 
Like  Manna,  fresh  tiom  realms  above. 

3  Invited  on  his  flesh  to  feed, 

Thai  sacred  flesh  vas  "  meat  indeed;" 

His  blood  for  us  on  Calv'ry  spilt. 

Can  cleanse  from  deepest  siains  of  guilt. 

4  Thio'  all  the  remnant  of  our  days. 
This  feast  shall  teach  our  lips  to  praise; 
This  dear  memorial  of  our  Lord, 
Sweet  consolation  will  afford. 

5  Beneath  afflic  ions  darkest  hour, 

When  clouds  collect,  and  tt-mptsts  low'r; 
Our  faith  will  ca^t  a  steady  eye, 
On  cheering,  blood-stain'd  Calvary. 

6  Tliis  sweet  communion-feast  will  shed 
Solace,  around  a  dying  bed  ; 

Until  the  soul  is  cali'd  above. 
To  a  rich  feast  of  endless  love. 


HYMN  XXXIX. 

T/is  Lortl^s  Supper  a  memorial  of  Christ's  death  —1  Cor.  xi.  26.— — Oyiginsli 

1  TVpO — never  may  our  souls  forget, 
1.^    Th'  injunction  of  our  dying  Lord, 
To  meet  as  we  have  often  met, 

Around  the  sacramental  board. 

2  There  have  our  faith,  and, hope  and  love, 

Partaken  of  angelic  food ; 
The  Bread  descending  from  above. 
And  wine, — the  type  of  Jesus's  blood. 

3  In  mem'ry  of  that  dying  Lamb. 

Who  paid  for  man,  salvation's  price. 
Who  was  at  once  the  great  "  I  am," 
Th'  atoning  Priest, — and  Sacrifice. 

A,  Thy  death — Dear  Lord,  we  celebrate, 
While  round  thy  table  met  again. 
Thy  graces  would  we  imitate. 
While  on  thy  footstool  we  remain. 


348  SACRAMENTAL  HYMNS. 

5  Yes.  and  while  thought,  and  life  shall  last, 

Till  time  and  nature's  final  doom  ; 
Thy  friends  will  share  this  sweet  repast, 
Until  their  Lord  again  '*  shall  come." 

6  Till  God  the  Saviour  from  on  high, 

Amidst  angelic  hosts  shall  come. 
To  seal  the  world's  last  destiny. 
And  take  his  true  disciples  home. 


HYMN  XL. 


The  Rememhrance  of  otiv  absent  Lord.— Luke  xxii.  19.— —Watt', 


1  TESUS  is  gone  above  the  skies, 

*l    Where  our  weak  senses  reach  him  not ; 
And  carnal  objects  court  our  eyes, 

To  thrust  our  Saviour  from  our  thought, 

2  He  knows  what  wand'ring  hearts  we  have, 

Apt  to  forget  liis  lovely  face. 
And  to  refresh  our  minds,  he  gave 
These  kind  memorials  of  his  grace. 

3  The  Lord  of  life,  this  table  spread 

VVith  his  own  flesh,  and  dying  blood  ; 
We.  on  the  rich  provision  feed, 
And  taste  the  wine,  and  bless  the  God. 

4  Let  sinful  sweets  be  all  forgot, 

And  earth  grow  less  in  our  esteem ; 
Christ,  and  his  love,  fill  ev'ry  thought, 
And  faith,  and  hope,  be  fix'd  on  him. 

5  While  he  is  absent  from  our  sight, 

' Tis  to  prepare  our  souls  a  place. 
That  we  might  dwell  in  heav'nly  light, 
And  live  for  ever  near  his  face. 

6  Our  eyes  look  upward  to  the  hills 

Whence  our  returning  Lord  shall  come, 
We  wait  thy  welcome  chariot  wheels, 
To  bear  our  longing  spirits  home. 


SACRAMENTAL  HYMNS.  249 

HYMN  XLI. 

Behold  the  Lamb  of  God. 

i  IIEHOLD  the  sin  atoning  Lamb! 
Jj  With  wonder,  gratitude,  and  love, 
To  take  away  our  guilt  and  shame. 
See  him  descending  from  above ! 

2  Our  sins  and  griefs  on  him  were  laid. 

He  meekly  bore  the  mighty  load ; 
Our  ransom-price,  he  fully  paid 
In  groans  and  tears, — in  sweat  and  blood. 

3  To  save  his  church,  behold  he  dies, 

Mourners!  regard  this  bleeding  Lamb, 
To  him  lift  up  your  longing  eyes, 
And  hope  lor  mercy  in  his  name. 

4  Pardon  and  peace  thro'  him  abound. 

He  can  the  richest  blessings  give; 
Salvation  in  his  name  is  found ; 
He  bids  the  dying  sinner  live. 

5  Jesus,  my  Lord  !  I  look  to  thee 

Where  else  can  helpless  mortals  go? 
Thy  boundless  love  shall  set  me  free. 
From  all  my  wretchedness  and  woe. 


HYMN  XLH. 

Christ  Suffered. Gibbon's. 

3  #^H!  Lord  when  faith  with  steady  eyes, 
\J  Beholds  thy  wondrous  sacrifice ; 
Love  rises,  to  an  ardent  flame. 
And  we  all  other  hope  disdain. 

2  With  cold  affections  who  can  see 

The  thorns,  the  scourge,  the  nails,  the  tree, 
The  flowing  tears,  the  crimson  sweat. 
The  bleeding  hands,  and  head  and  feet. 

3  Jesus !  what  millions  of  o\ir  race. 
Have  been  the  triumphs  of  thy  grace; 
And  millions  more  to  thee  shall  fly, 
And  on  thy  sacrifice  rely. 


250  SACRAMENTAL  HYMNS. 

4  The  sorrow,  shame,  and  death  were  thine. 
And  all  the  stores  of  wrath  divine; 
Ours  are  the  pardon  lite,  and  bhss ; 
What  love  can  be  compar'd  to  this  ? 


HYMN  XLIIL 

Christ^s  Death  and  Jieiurrection.— Acts  ii.  32— 36.— Steele, 

1  #^OME  tune  ye  saints,  your  noblest  strains, 
\J  Your  dying,  rising  Lord  to  sing; 

And  echo  to  the  heav'nly  plains. 

The  triumphs  of  your  Saviour— King. 

2  In  songs  of  grateful  rapture  tell. 

How  he  subdu'd  your  potent  foes; 
Subdu'dthe  pow'is  of  death  and  hell, 
And  dying  — finish'd  all  your  woes, 

3  Then  to  his  glorious  throne  on  high, 

Return'd  while  hymning  angels  round. 
Thro'  the  bright  arches  of  the  sky. 
The  God— the  conqu'ring  God,' resound. 

4  Almighty  love,  victorious  pow'r. 

Not  angel-tongues  can  e'er  display. 
The  wonders  of  that  dreadful  hour, 
The  joys,  of  that  illustrious  day. 

5  Then  well  may  mortals  try  in  vain. 

In  vain  their  feeble  voices  raise ; 
Yet  Jesus  hears  the  humble  strain, 
And  kindly  owns  our  wish  to  praise. 

6  Dear  Saviour!  let  thy  wondrous  grace. 

Fill  ev'ry  heart,  and  ev'ry  tongue, 
Till  the  full  glories  of  thy  face. 
Inspire  a  sweetei*,  nobler  song. 


HYMN  XLIV. 

Surrender  ejthe  heart  to  CAmf.— Phil.  ji.  10.— — StOiile, 

1    TESUS !  in  thy  transporting  name, 
tl   What  blissful  glories  rise ; 


^ACUAMENTAL  HYMNS.  25> 

Jesus! — the  angels  sweetest  theme, 
The  wonder  of  the  skies. 

3  Well  might  all  heav'n  Avith  wonder  view, 
A  love  so  strange  as  thine  ; 
No  thought  of  angels  ever  knew 
Compassion  so  divine. 

3  Dear  Lord !  and  didst  thou  leave  the  sky 

For  penury  and  woes  ? 
And  didst  thou  bleed,  and  groan,  and  die, 
For  vile  rebellious  foes? 

4  Victorious  love !  can  language  tell 

The  wonders  of  th>  pow'r? 
Whicli  conquer'd  all  the  force  of  hell, 
In  that  tremendous  hour. 

5  What  glad  return  can  I  impart, 

For  tavours  so  divine ; 
Oh  take  my  heart.— this  worthless  heart, 
And  make  it  only  thine. 


HYMN  XLV. 


The  return  of  a  Communion  season,  delightful.-^^r'igiaa.l. 

1  TTOW  welcome  my  Saviour!  how  welcome  to  me, 
XI  The  season  of  once  more  communing  with  thee; 
But  ah,  when  thy  presence  is  hid.  or  withdrawn, 
My  heart  is  depress'd,  and  my  comfort  is  gone; 

If  I  see  at  thy  table,  one  glimpse  of  thy  face, 
My  heart  is  refresh'd,  and  renew'd  by  ihy  grace  ; 
For  grace  so  convoling. — so  truly  divine. 
The  oft'ner  beheld,  seems  the  brighter  to  shine. 

2  To  sit  at  the  feet  of  my  Saviour,  I'd  choose. 
And  crowns  for  his  sake,  I  would  gladly  refuse; 
Not  all  the  enjoyments  of  nature,  would  seem 
To  me,  of  least  value,  if  banish 'd  from  him  ; 
For  all  my  best  hopes  on  the  Saviour  repose. 
And  without  him,  my  bosom  no  happiness  knows ; 

I  Then  make  me, — Oh  blessed  Redeemer,  but  thine, 
And  earths  highest  pleasures,  I  freely  resign. 

3  While  by  faith,  I  can  feast  on  the  flesh  of  my  Lord, 
Or  drink  of  his  dlood,— of  Wis  Sjiirit  and  Word  ; 


252  SACRAMENTAL  HYMNS. 

With  a  heart  full  of  hope,  and  with  eyes  bath'd  in  tears 
I  forget  all  my  sorrows,  I  lose  all  my  cares; 
Then  blotted  from  mem'ry,  and  banish 'd  from  sight. 
Begone  ev'ry  earth-born, — unhallow'd  delight; 
Come  blessed  Immanu'l,  thy  presence  impart, 
Accept  my  best  tribute — accept  my  whole  heart. 


HYMN  XL VI. 


Christ  our  Forerunner.— Heb.  yi.  20,— — Medly, 


1  nn^AR,  far  beyond  these  lower  skies, 
3.     Array'd  in  glories  all  his  own  ; 
Which  faith,  as  ihro'  a  glass  descries, 
There  Jesus  our  forerunner 's  gone. 

/!  Amidst  the  shining  hosts  above, 

Immortal  bliss  his  presence  gives; 
Where  all  is  wonder,  joy,  and  love ; 
There,  Jesus  our  forerunner  lives. 

3  High  on  his  throne  of  heav'nly  light. 

Eternal  glory  he  sustains ; 
While  sainvs  and  angels,  bless  the  sight, 
There  Jesus  our  forerunner  reigns. 

4  There,  brighter  than  ten  thousand  stars, 

A  radiant  crown,  his  head  entwines; 
And  tho'  a  human  form  he  wears. 
As  our  forerunner,  there  he  shines. 

5  Before  his  heav'nly  Father's  face. 

For  ev'ry  saint,  he  intercedes; 
And  with  infallible  success. 
There,  Jesus  our  forerunner  pleads. 

6  But,  Oh  'tis  this  completes  the  whole. 

And  all  its  bliss  and  glory  proves; 
That  while  eternal  ages  roll. 
There,  Jesus  our  forerunner  lives. 


SACRAMENTAL  HYMNS.  253 

HYMN  XLVII. 

Having  a  desire  to  depart,  and  he  ivith  C/irhf,  which  is  far  better,— 
Phi),  ii.  23. Original. 

1  "ITES !— "  it  is  better  to  depart, 

X    And  be  with  Christ."  in  realms  above; 
'I'iian  here  ro  linger, — where  the  heart. 
No  unpolluted  joy  can  prove. 

2  "  'Tis  better  to  depart,  and  be 

^  W'ith  Christ,"  beyond  the  reach  of  pain; 
Than  e.\ird  from  our  home,  to  see 
Our  whole  sad  ••  three-score  years  and  ten.'-* 

3  'Tis  better  far,  to  quit  this  scene 

Of  pni-  ia!  bliss,  and  real  woe; 
And  freed  from  wretchedness  and  sin. 
To  heav'ns  unclouded  glories,  go. 

4  Tho'  we  have  met  around  his  board, 

And  gaz'd,  and  wonder'd  at  liis  love  ; 
'Tis  better  to  behold  our  Lord, 
Enthron'd  in  majesty  above. 

5  Oh  blessed  hope  !  transporting  sight ! 

His  face  to  see,— with  Hih  to  live  ; 
'T^yiil  yield  more  exquisite  delight. 
Than  kings  enjoy,— tlian  earth  can  give 

6  Let  but  Imnianuel  speak  the  word. 

The  spirit  quits  her  house  of  clay. 
And  soars  triumphant  to  her  Lord; 
To  bliss  that  never  shall  decay. 


HYMN  XL  VHI. 

Christ  our  Guide.— Psalm  xlviii.  14. Robimoa. 

1  r^UIDE  me.  Oh  thou  great  Jehovah, 
VM   Pilgrim  thro'  this  barren  land  ; 
I  am  weak,  but  thou  art  mighty. 
Hold  me  by  thy  pow'rfu!  hand. 

„     ^  Bread  of  heav'n. 

teed  me  til  1 1  want  no  more. 

J  Open  now  the  chrystal  fountain. 
Whence  the  healing  waters  kowi 


254  SACRAMENTAL  HYMNS. 

Let  the  cloudy, — fiery  pillar. 
Lead  me  all  the  journey  through. 

Strong  Deliv'rer? 
Be  thou  still  my  strength,  and  shield, 

S  Feed  me  with  the  heav'nly  Manna, 
In  this  barren  wilderness  ; 
Be  my  swo'd,  and  shield,  and  banner, 
Be  my  i  obe  of  righteoiisness. 

Fight  and  conquer. 
All  my  foes,  by  sov'reign  grace, 

4  When  I  tread  the  verge  of  Jordan, 
Bid  mv  anxious  fears  subside  ; 
Foe  to  death,  and  hell's  destruction. 
Land  me  safe,  on  Canaan's  side. 

Thanks  and  praises, 
JEver  Villi  I  give  to  thee. 


HYMN  XLIX. 


SleM  the  Lord  alt  his  -works— in  all  places  of  his  Dominion.    Btes; 
the  Lord,  Oh  my  soul  .'—Psalm  ciii.  22. Cowper. 

1  TMTIMTER  has  a  joy  for  me, 

WW     While  the  Saviour's  charms  I  read  ; 
Lowly — meek — from  blemish  free. 
In  the  snow-drop's  pensive  head. 

2  Sfiring  returns,  and  brings  along. 

Life  invigorating  strains. 
Hark  the  Turtle's  plaintive  song. 
Seems  to  speak  his  dying  groans. 

3  Summer  has  a  thousand  charms. 

All  expressive  of  his  worth  ; 
'Tis  his  Sun  that  lights  and  warms, 
'Tis  his  air  that  cools  the  earth. 

What  has  autumn  left  to  say  ? 
Nothing  of  a  Saviour's  grace  ? 
Yes — the  milder  beams  of  day. 
Tell  me  of  his  smiling  face. 

5  Light  appears  with  early  dawn. 

While  the  sun  mikes  haste  to  rise  ; 
See  his  bkeding  beauties  drawn, 
On  the  blushes  of  the  skies. 


SACRAMENTAL  HYMNS.  255 

6  Evening  with  a  silent  pace. 

Slowly  moving  from  the  west; 
Shows  an  emblem  of  his  grace, — 
Points  to  an  Eternal  rest. 


HYMN  L. 


Ml/  times  are  in  thy  ^nrf.— Psalm,— Origins]. 

1  TTOW  transient  is  this  life ! 
XX   How  swift  our  moments  fly. 
Bearing  us  down  times  rapid  stream, 

To  dread  Eternity. 

2  How  frail  this  mortal  bark. 

That  floats  us  down  that  stream  ; 
Life's  but  a  perishable  flow'r, 
A  shadow,  and  a  dream. 

3  Our  •'  times  are  in  thy  hand," 

Oh  thou  Eternal  pow'r  ! 
Withdraw  thine  all  supporting  aid, 
We  perish  in  an  hour. 

4  How  should  we  then  improve. 

Our  few  and  fleeting  days; 
Spend  them  in  daily  acts  of  love. 
Of  worship  and  of  praise. 

5  Then  let  the  moment  come. 

That  summons  us  to  die ; 
We  quit  this  transient, — mortal  scene. 
For  endless  joy  son  high. 


HYMN  LI. 


Prayer  of  a  Believer,  ajler  Co/nm«n(on,— Original. 

1  |~kH  for  an  ardent  faith, 
\3  A  stedfast  trust  in  God! 
To  soften  hfe's  harrassing  cares. 

And  smoothe  its  rugged  road. 

2  Oh  for  a  grateful  heart ! 

A  patient— humble  mind  ; 
Toheav'n,  submissive  and  devout. 
To  man,— sincere  and  kind. 


256  SACRAMENTAL  HYMNS* 

3  Spirit  of  love  and  peace  ! 

Descend  and  fill  this  heart ; 
Bid  ev'ry  rising  murmur  cease, 
And  ev'ry  doubt  depart. 

4  Pour  on  this  darken'd  mind. 

Thy  soul-reviving  rays  ; 
Then  shall  my  lips  proclaim  my  joy. 
And  all  my  life  be  praise. 

5  Then  will  this  bosom  glow. 

With  extasy  and  love. 
And  faith  and  hope,  on  angel-wing 
Aspire  to  joys  above. 


HYMN  LIL 


For  me  to  die  it  Coin.— "—Original* 

1  fWlHEEI  adore.  Eternal  po.v'r! 

X    And  humbly  bow  before  thy  throne  ; 
Be  near  me  at  my  dying  hour. 
Then  shed  thy  kindest  influence  down. 

2  My  sins,  most  humbly  I  confess, 

Sins  against  gospel  light  and  love ; 
Oil  let  thy  sov'teign — pard'ning  grace. 
Those  sins  forgive — mv  guilt  remove. 

3  Jesus!  on  thine  atoning  blood, 

My  fondest —firmest  hopes  depend; 
In  ev'ry  trial,  Oh  my  God ! 
Thy  heav'nly  consolations  lend. 

4  With  thee,— Redeemer  of  my  soul ! 

Let  not  the  world  my  heart  divide; 
Each  rash, — nnhallow'd  thought  controul. 
And  to  thyself,  my  footsteps  guide. 

5  On  thy  dear  bosom  may  I  lie. 

When  sinking  in  the  arms  of  death; 
To  ihee  direct  my  closing  eye. 
And  praise  thee  with  my  latest  breath. 


FINIS, 


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